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Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift of the Spirit in Relation to Pentecostalism Today
In Baptism in the Holy Spirit James Dunn argues that water baptism is only one element in the New Testament pattern of conversion and initiation. The gift of the Spirit, he believes, is the central element. For the writers of the New Testament only those who had received the Holy Spirit could be called Christians. For them the reception of the Spirit was a very definite and often very dramatic experience - the decisive and climactic experience in conversion - initiation - to which Christians were usually recalled when reminded of their Christian faith and experience. In this book James Dunn uncovers the place of the gift of the Holy Spirit in the total complex event of becoming a Christian. His conclusions will help readers to deepen their understanding of the sacrament of baptism. Since its original publication in 1970 Baptism in the Holy Spirit has become a classic of New Testament scholarship. This new edition, published on the fortieth anniversary of its original publication, includes a new extended Preface in which James Dunn engages with the debates about Baptism in the Holy Spirit since it was first published. James D. G. Dunn was Lightfoot Professor of Divinity in the University of Durham. He is the author of numerous best-selling books and acknowledged as one of the world's leading experts on New Testament study.
417 pages, Kindle Edition
First published January 1, 1970
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134 people want to read
About the author
James D.G. Dunn
130 books90 followersJames D. G. ("Jimmy") Dunn (born 1939) was for many years the Lightfoot Professor of Divinity in the Department of Theology at the University of Durham. Since his retirement he has been made Emeritus Lightfoot Professor. He is a leading British New Testament scholar, broadly in the Protestant tradition. Dunn is especially associated with the New Perspective on Paul, along with N. T. (Tom) Wright and E. P. Sanders. He is credited with coining this phrase during his 1982 Manson Memorial Lecture.
Dunn has an MA and BD from the University of Glasgow and a PhD and DD from the University of Cambridge. For 2002, Dunn was the President of the Studiorum Novi Testamenti Societas, the leading international body for New Testament study. Only three other British scholars had been made President in the preceding 25 years.
In 2005 a festschrift was published dedicated to Dunn, comprising articles by 27 New Testament scholars, examining early Christian communities and their beliefs about the Holy Spirit. (edited by Graham N. Stanton, Bruce W. Longenecker & Stephen Barton (2004). The Holy Spirit and Christian origins: essays in honor of James D. G. Dunn. Grand Rapids, MI: W.B. Eerdmans Pub. Co. ISBN 0-8028-2822-1.)
Dunn has taken up E. P. Sanders' project of redefining Palestinian Judaism in order to correct the Christian view of Judaism as a religion of works-righteousness. One of the most important differences to Sanders is that Dunn perceives a fundamental coherence and consistency to Paul's thought. He furthermore criticizes Sanders' understanding of the term "justification", arguing that Sanders' understanding suffers from an "individualizing exegesis".
Dunn has an MA and BD from the University of Glasgow and a PhD and DD from the University of Cambridge. For 2002, Dunn was the President of the Studiorum Novi Testamenti Societas, the leading international body for New Testament study. Only three other British scholars had been made President in the preceding 25 years.
In 2005 a festschrift was published dedicated to Dunn, comprising articles by 27 New Testament scholars, examining early Christian communities and their beliefs about the Holy Spirit. (edited by Graham N. Stanton, Bruce W. Longenecker & Stephen Barton (2004). The Holy Spirit and Christian origins: essays in honor of James D. G. Dunn. Grand Rapids, MI: W.B. Eerdmans Pub. Co. ISBN 0-8028-2822-1.)
Dunn has taken up E. P. Sanders' project of redefining Palestinian Judaism in order to correct the Christian view of Judaism as a religion of works-righteousness. One of the most important differences to Sanders is that Dunn perceives a fundamental coherence and consistency to Paul's thought. He furthermore criticizes Sanders' understanding of the term "justification", arguing that Sanders' understanding suffers from an "individualizing exegesis".
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Displaying 1 - 10 of 10 reviews
May 30, 2015
A very good exegetical study of the work of the Holy Spirit in relation to the Christian. Dunn's primary purpose is to address the problematic Pentecostal (and general Wesleyan pietistic) doctrine of the "Baptism of the Holy Spirit" as a secondary experience subsequent to conversion. Refuting ad hoc Pentecostal exegesis is like shooting fish in barrel and Dunn shoots a lot of fish as he works exhaustively through the Gospels, Acts, and Epistles to exegete the numerous New Testament passages dealing with the giving of the Spirit, baptism, and conversion. In the process he also addresses what he refers to as the "sacramentalist" position: more or less the position that equates Confirmation with reception of the Spirit and/or that links water and Spirit inseparably. Dunn thoroughly demolishes both the foundational doctrine of Pentecostalism as well as the Confirmation-as-reception-of-the-Spirit doctrine, demonstrating that the Spirit is given at conversion and that the New Testament writers never conceive of a Christian absent the gift of the Holy Spirit. The gift of the Spirit is what makes the Christian a Christian. Dunn also does a very good job of making a clear distinction between water and Spirit and highlights the problems that arise when the two are confounded, as is often the case in "sacramentalist" views. That said, Dunn overstates his case here. While rightly making a distinction between water and Spirit and while even acknowledging that water baptism is the means by which the Christian expresses the faithful repentance in response to which the Spirit is given, he denies the organic connection between water and Spirit. In a number of cases (Titus 3:5 comes to mind) he works too hard to make NT statements about water and washing refer to things like Jewish ritual washings or bridal washings as symbolic of the cleansing work of the Spirit, while avoiding the obvious symbolism of water baptism.
July 3, 2021
Quarantine-Book #42:
I just finished "Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching of the Gift of the Spirit in Relation to Pentecostalism Today," by James D. G. Dunn.
If I understand it correctly, this is the book version/elaboration of Dunn's doctoral thesis. The hunt here is if the gift of/baptism in the Spirit is subsequent with conversion-initiation.
In John the Baptist:
Dunn begins by making the case that John the Baptist called for a baptism in the Spirit and it was in preparation for the coming Spirit-and-Fire baptism (one baptism with two elements/aspects). The fire is a judgment all will participate in: those immersed for Spirit-and-Fire get cleansed via fire; those who reject get judged via fire. John's was a baptism that was an expression of repentance which results in the forgiveness of sins; heart change over submersion; heart change expressed in submersion. I think the big take-away here is that regardless of method or words nothing matters without a repentant heart. "The implication is that John's water-baptism is a shadow and symbol of Christ's Spirit-baptism," p 19.
In Jesus:
We see here that the Kingdom broke in at Christ's baptismal anointing. That brings up all kinds of questions. This was the place where the new covenant was made representative of Noah and the dove and the covenant established there. Also that the dove represents Israel and Christ took Isreal into Himself as representative of them. And because of this Dunn believes that it is here in the Jordan, not the stable, that Jesus became the Christ. I see no reason to disagree, though I know this is often a debated topic because it suggests adoptionism.
"The descent of the Spirit on Jesus effects not so much a change in Jesus, His person or His status, as the beginning of a new age in salvation-history. The thought is not so much of Jesus becoming what he was not before, but Jesus entering where He was not before--a new epoc in God's plan of redemption--and thus, by virtue of this unique personality, assuming a role which was not His before because it could not be His by reason of the KAIROS being yet unfilled, " p 28.
At Pentecost:
Interesting, Dunn states that John spoke of him who would baptize with Spirit-and-Fire, Jesus did so. Jesus also took the Fire or judgment on Himself in the passion so that the Pentecost proclamation was baptism in the Holy Spirit.
Damascus Road:
Dunn sees Paul as a three day conversion experience thus overriding the thought that his use of "Lord" reflects his being saved, and Ananias use of "brother" a reflection of Paul's salvific status.
In Cornelius:
The outpouring of the Spirit received by Cornelius was not a separate event from Acts 2 but a continuation; Acts 2 began the last days and partaking in this event by all people groups is represented in Pentecost, Samaria, and Cornelius.
"One becomes a Christian by sharing in the 'christing' of Christ," p 99.
That doesn't even cover the work of Paul, John, Peter, and the Hebrew writer.
In summary Dunn sees Pentecostalism as a rejection of Romes mechanical sacramentalism and Protestantisms wooden biblicism. Their push to experience the Spirit is a good focus. Their splitting of salvation into water baptism and Spirit baptism misses the mark that both belong to a salvific process called baptism that could be long and drawn out as it was for Paul.
Dense book.
#JamesDGDunn #JamesDunn #BaptismInTheHolySpirit #Baptism
I just finished "Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching of the Gift of the Spirit in Relation to Pentecostalism Today," by James D. G. Dunn.
If I understand it correctly, this is the book version/elaboration of Dunn's doctoral thesis. The hunt here is if the gift of/baptism in the Spirit is subsequent with conversion-initiation.
In John the Baptist:
Dunn begins by making the case that John the Baptist called for a baptism in the Spirit and it was in preparation for the coming Spirit-and-Fire baptism (one baptism with two elements/aspects). The fire is a judgment all will participate in: those immersed for Spirit-and-Fire get cleansed via fire; those who reject get judged via fire. John's was a baptism that was an expression of repentance which results in the forgiveness of sins; heart change over submersion; heart change expressed in submersion. I think the big take-away here is that regardless of method or words nothing matters without a repentant heart. "The implication is that John's water-baptism is a shadow and symbol of Christ's Spirit-baptism," p 19.
In Jesus:
We see here that the Kingdom broke in at Christ's baptismal anointing. That brings up all kinds of questions. This was the place where the new covenant was made representative of Noah and the dove and the covenant established there. Also that the dove represents Israel and Christ took Isreal into Himself as representative of them. And because of this Dunn believes that it is here in the Jordan, not the stable, that Jesus became the Christ. I see no reason to disagree, though I know this is often a debated topic because it suggests adoptionism.
"The descent of the Spirit on Jesus effects not so much a change in Jesus, His person or His status, as the beginning of a new age in salvation-history. The thought is not so much of Jesus becoming what he was not before, but Jesus entering where He was not before--a new epoc in God's plan of redemption--and thus, by virtue of this unique personality, assuming a role which was not His before because it could not be His by reason of the KAIROS being yet unfilled, " p 28.
At Pentecost:
Interesting, Dunn states that John spoke of him who would baptize with Spirit-and-Fire, Jesus did so. Jesus also took the Fire or judgment on Himself in the passion so that the Pentecost proclamation was baptism in the Holy Spirit.
Damascus Road:
Dunn sees Paul as a three day conversion experience thus overriding the thought that his use of "Lord" reflects his being saved, and Ananias use of "brother" a reflection of Paul's salvific status.
In Cornelius:
The outpouring of the Spirit received by Cornelius was not a separate event from Acts 2 but a continuation; Acts 2 began the last days and partaking in this event by all people groups is represented in Pentecost, Samaria, and Cornelius.
"One becomes a Christian by sharing in the 'christing' of Christ," p 99.
That doesn't even cover the work of Paul, John, Peter, and the Hebrew writer.
In summary Dunn sees Pentecostalism as a rejection of Romes mechanical sacramentalism and Protestantisms wooden biblicism. Their push to experience the Spirit is a good focus. Their splitting of salvation into water baptism and Spirit baptism misses the mark that both belong to a salvific process called baptism that could be long and drawn out as it was for Paul.
Dense book.
#JamesDGDunn #JamesDunn #BaptismInTheHolySpirit #Baptism
July 14, 2019
I picked this book up on a whim, mistakenly thinking that it would be a shortened and more accessible form of Dunn's excellent Jesus and the Spirit. I quickly realized that the scope of this book was much more limited. However, being the fan that I am, I stuck it out and was pleasantly surprised with the results!
Dunn wrote this book in order to lay out the biblical context of water baptism and its relation to baptism in the Spirit. There are two main positions that he is countering: 1) the Pentecostal belief that salvation (which Dunn refers to as "conversion-initiation") is a separate event that occurs before receiving the Spirit, and 2) the "sacramentalist" belief that water baptism in some way initiates the receival of the Holy Spirit. In response, Dunn argues that the New Testament authors universally held that a person's entrance into the Christian community was married with the arrival of the Holy Spirit. He also showcases the importance of water baptism as a rite, but not one which brings the Spirit itself.
Dunn tends to be a careful exegete, and despite this being his first book, he is firing on all cylinders [however, it should be noted that I am reading the second edition, in which he made some changes]. He particularly shines when interpreting the book of Acts, considering that it strongly favors the Pentecostal view upon a cursory glance, but does a wide-ranging exploration of pretty much every applicable passage in the New Testament. Occasionally, he veered into long-winded explanations that could have been summarized, especially when considering the Pauline evidence, but I appreciate his thoroughness in the matter.
Perhaps the most difficult part for me to grasp was his conclusion regarding the rite of water baptism. My upbringing was classic Southern Baptist and veered towards the lower church side of worship. It seems as if much of his evidence supports the Southern Baptist view that water baptism, while not unimportant, is ultimately a symbol and public proclamation of a separate spiritual reality. Dunn ultimately concludes, though, that baptism is a rite, which is more potent than a symbolic ritual. If my understanding is correct, Dunn argues that there is something formative in the baptismal rite, in that it is a "stimulus to faith and enables commitment to come to a necessary expression," but it is not a means by which we receive the Spirit. Baptism is, therefore, the "occasion" of salvation (i.e. receiving the Spirit and putting total faith in Christ), but not the "means" of it. The only textual evidence that seemed to fully support this view was his discussion of Hebrews and John the Baptist's baptism of Jesus. However, I am open to the possibility of this view, but readily admit my failure to grasp the nuance of what he's saying due to growing up in a tradition that refrained from using terms such as "rite" or "sacrament."
Either way, just be aware of the limited scope and technical language, and you will probably find much to enjoy here.
Dunn wrote this book in order to lay out the biblical context of water baptism and its relation to baptism in the Spirit. There are two main positions that he is countering: 1) the Pentecostal belief that salvation (which Dunn refers to as "conversion-initiation") is a separate event that occurs before receiving the Spirit, and 2) the "sacramentalist" belief that water baptism in some way initiates the receival of the Holy Spirit. In response, Dunn argues that the New Testament authors universally held that a person's entrance into the Christian community was married with the arrival of the Holy Spirit. He also showcases the importance of water baptism as a rite, but not one which brings the Spirit itself.
Dunn tends to be a careful exegete, and despite this being his first book, he is firing on all cylinders [however, it should be noted that I am reading the second edition, in which he made some changes]. He particularly shines when interpreting the book of Acts, considering that it strongly favors the Pentecostal view upon a cursory glance, but does a wide-ranging exploration of pretty much every applicable passage in the New Testament. Occasionally, he veered into long-winded explanations that could have been summarized, especially when considering the Pauline evidence, but I appreciate his thoroughness in the matter.
Perhaps the most difficult part for me to grasp was his conclusion regarding the rite of water baptism. My upbringing was classic Southern Baptist and veered towards the lower church side of worship. It seems as if much of his evidence supports the Southern Baptist view that water baptism, while not unimportant, is ultimately a symbol and public proclamation of a separate spiritual reality. Dunn ultimately concludes, though, that baptism is a rite, which is more potent than a symbolic ritual. If my understanding is correct, Dunn argues that there is something formative in the baptismal rite, in that it is a "stimulus to faith and enables commitment to come to a necessary expression," but it is not a means by which we receive the Spirit. Baptism is, therefore, the "occasion" of salvation (i.e. receiving the Spirit and putting total faith in Christ), but not the "means" of it. The only textual evidence that seemed to fully support this view was his discussion of Hebrews and John the Baptist's baptism of Jesus. However, I am open to the possibility of this view, but readily admit my failure to grasp the nuance of what he's saying due to growing up in a tradition that refrained from using terms such as "rite" or "sacrament."
Either way, just be aware of the limited scope and technical language, and you will probably find much to enjoy here.
November 25, 2016
In this book James Dunn, one of the chief proponents of the New Perspective looks into baptism of the Spirit. It’s a study which engages in a multifaceted discussion with Roman Catholic, Protestant and Pentecostal positions.
Having done some study on water baptism recently I found his study quite helpful in engaging with the Spirit’s role in gospel ministry, covenant membership, baptism, repentance and faith. I found the role of the Spirit lacking in many of the arguments surrounding baptism I have read.
In his own words;
He finishes up saying;
The book is short, but a heavy read.
Dunn assumes his readers can read and understand Greek. He often quotes words and simple expressions in Greek. That being said he does refer to the passage he is speaking about so it helps to look up the passage with an interlinear translation.
In addition to this he quotes extensively from other scholars who have written on the topic. Basically the book is for academics. Not for general lay readers.
All that being said, bringing in the Spirit into the debates about water-baptism is very helpful. It may free up some more room for further discussion between Catholics and Protestants, infant and believer baptists.
The book interacts with many passages put to service in arguing about baptism, shining a new light on them.
Having done some study on water baptism recently I found his study quite helpful in engaging with the Spirit’s role in gospel ministry, covenant membership, baptism, repentance and faith. I found the role of the Spirit lacking in many of the arguments surrounding baptism I have read.
In his own words;
"I hope to show that for the writers of the NT the baptism in or gift of the Spirit was part of the event (or process) of becoming a Christian, together with the effective proclamation of the Gospel, belief in Jesus as Lord, and water-baptism in the name of the Lord Jesus;
that it was the chief element in conversion-initiation so that only those who had thus received the Spirit could be called Christians;
that 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." (Loc 504)
He finishes up saying;
"The gift of the Spirit (that is, Spirit-baptism) is a distinct element within conversion-initiation, indeed, in the NT, the most significant element and focal point of conversion-initiation. It is the gift of saving grace by which one enters into Christian experience and life, into the new covenant, into the Church." (Loc 4953)
The book is short, but a heavy read.
Dunn assumes his readers can read and understand Greek. He often quotes words and simple expressions in Greek. That being said he does refer to the passage he is speaking about so it helps to look up the passage with an interlinear translation.
In addition to this he quotes extensively from other scholars who have written on the topic. Basically the book is for academics. Not for general lay readers.
All that being said, bringing in the Spirit into the debates about water-baptism is very helpful. It may free up some more room for further discussion between Catholics and Protestants, infant and believer baptists.
The book interacts with many passages put to service in arguing about baptism, shining a new light on them.
January 27, 2016
This book was more technical than some of the other Dunn books I have read. His thesis is simply that Pentecostalism is not supported by the New Testament. Pentecostals view conversion and the reception of the Holy Spirit as two separate events. Dunn asserts that NT evidence strongly asserts that the reception of the Spirit is what makes a person a Christian to begin with, thus conversion without the Spirit is impossible. Dunn breaks down every book in the NT that deals with conversion and baptism. He also points out that water baptism in and of itself is meaningless. The rite itself does not impart forgiveness of sins but rather the repentance of the convert. There is a decent amount of untranslated Greek which makes the read difficult in places since I have only a small Greek vocabulary.
February 3, 2014
This is a seminal work, and essential reading for any serious study of this subject. Although Dunn's research is detailed and robust, his conclusions are less so. Having gone to great pains to distinguish water baptism and Spirit Baptism, and to show that this distinction is present in the New Testament writings, Dunn concludes that it would not have occurred to the New Testament writers the two types of baptism could be separate. I find this conclusion to be incompatible with the evidence presented, and I find it incredible that a theologian of Dunn's gravity could make such a suggestion. It just goes to show that deep presuppositions can be truly blinding.
July 9, 2011
An important book. Otherwise I wouldn't have subjected myself to such a snoozefest. I recommend skipping it. Your time will likely be better spend in reading Baptism in the Spirit: Luke-Acts and the Dunn Debate
May 30, 2011
A comprehensive study of spirit baptism in the New Testament. An essential starting point for any serious examination of the subject.
July 27, 2014
Dunn engages Pentecostal and sacramental views of the Holy Spirit in a now classic work. Worth reading for everyone interested in early Pneumatology.
April 17, 2012
A tremendously valuable dialogue partner in thinking through the NT texts on baptism.
Displaying 1 - 10 of 10 reviews