A Pentecostal Theology Of Baptism

Although the various Pentecostal denominations that have flourished since the beginning of the twentieth century emphasize the experience of sanctification by the inward baptism of the Holy Spirit, they have consistently retained the practice of water baptism. Water baptism, according to Pentecostals, has no saving efficacy but is enjoined on believers as a way of obeying Christ's example. Infants are not baptized. Baptism is normally, but not exclusively, by immersion and in the name of the Trinity. Rebaptism of those baptized in other Christian communions who later join Pentecostal groups is common. Repeated baptism as a mark of renewed commitment to Christ is not unknown.

"?I'm saved, sanctified, filled with the Holy Spirit, and on my way to heaven.?" For decades, this statement has served adherents of Pentecostal churches as both a personal testimony and a short doctrinal statement. Since it never was intended as a theological summary, the lack of any reference to water baptism should not be seen as disregard for this important practice. From the very beginning of the Pentecostal movement at the beginning of the twentieth century, the individual groups have held firmly to the belief in and the practice of water baptism. It does not receive the frequent mention in either preaching or teaching that other doctrines have. Somehow it has become hidden behind the emphasis on holiness and the Pentecostal experience. Pentecostals believe the Scriptures teach water baptism as a prescribed rite for all believers. Jesus' baptism by John in the Jordan River provides the example which all are to follow. In the Great Commission, Christ commanded his disciples to baptize those who believe. On the day of Pentecost, Peter directed potential converts first to believe and then to follow belief with the action of baptism. Further examples of water baptism are provided by the ministries of both Philip the evangelist and the apostle Paul. Pentecostal theology projects the symbolism of water baptism. First, the outward act of baptism reflects the inward change. Baptism as a public profession indicates death to sin and putting on of Christ. In this sense baptism is also considered a sign of discipleship. Second, baptism is seen as being symbolic of Christ's death and resurrection, which will also be experienced by all believers not living at the time of Christ's return. This symbolic view of water baptism denies its possession of any spiritual or saving power. Baptism is not essential for salvation. However, refusal to follow the Lord's example in baptism when provided with the opportunity causes doubt that the person will be an obedient, faithful Christian. Baptism in the Name of the Trinity by Immersion The Trinitarian formula ("?in the name of the Father, and of the Son, and of the Holy Ghost?") as shared in the Great Commission has been accepted by the major Pentecostal denominations. The "?Jesus only?" branch as represented by the United Pentecostal Church has adamantly accepted baptism only in the "?name of Jesus as directed by Peter on the Day of Pentecost.?" The difference between these two positions on baptism includes the question of whether Peter's injunction was a prescribed formula for baptism or a recognition of the new master as the new converts submitted to baptism. Pentecostal theology holds to believer's baptism by immersion. There is no suggested minimum age or educational requirement. Children are allowed to be baptized upon the consent of their parents. Parents, better than anyone else, can determine the understanding and depth of the child's commitment. The mode of baptism has not been a matter for extended discussion within Pentecostal circles. Believing immersion to be the biblical directive and example, they have adopted and practiced immersion without continuing dialogue or exhaustive study. However, it is of interest to observe that the Pentecostal Holiness Church officially sanctions sprinkling. This came about through the influence of J. H. King, their long-term general superintendent. Rebaptism The concept of rebaptism should not be overlooked. Individuals, who were baptized as infants or backslide after their commitment to Christ, are encouraged to become rebaptized. A few suggest that the believer should consider rebaptism as a means of renewal and deeper commitment. The scriptural precedent for rebaptism is Paul's rebaptism of those disciples who had only known John's baptism (Acts 19:5). New converts are encouraged to be baptized as soon as possible. The immediacy of this event does not seem to be pressed as strongly as in earlier decades when stories abound of breaking ice for a baptism or holding the baptismal service in other intemperate weather. Of course, the provision of baptisteries have eradicated this problem in many other denominations as well. The availability of a baptismal service is determined by the individual pastor as the opportunity arises. No particular occasions or time periods are generally observed. The vast majority are held as part of a Sunday evening service. Pentecostal theology has not associated water baptism and church membership. Membership in the visible body of Christ occurs as a separate act of presenting oneself for fellowship in the local church body. In summary, Pentecostals see water baptism as an ordinance of the church, sanctioned by Christ and practiced by the early church. Baptism should be an immersion performed with the Trinitarian formula. Believers participating in this symbolic act indicate their obedient discipleship.