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Chelsea Brady
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Chelsea Brady
Rachel Melvin as Chelsea Brady
Days of our Lives character
Portrayed by
Mandy Musgrave (2004–05)
Rachel Melvin (2005–09)
Duration
1998, 2004–09
First appearance
May 21, 1998
Last appearance
June 11, 2009
Created by
Sally Sussman Morina
Introduced by
Ken Corday
Tom Langan
Classification
Former, regular
Profile
Other names
Georgia Reed Brady
Chelsea Benson
Chelsea Reed
Occupation
Student
Residence
London, England
showFamily
Parents
Bo Brady
Billie Reed
Half-brothers
Shawn-Douglas Brady
Zack Brady
Half-sisters
Ciara Brady
Grandparents
Victor Kiriakis
Shawn Brady (legal)
Caroline Brady
Curtis Reed
Kate Roberts
Aunts and uncles
Isabella Toscano
Roman Brady
Kimberly Brady
Kayla Brady Johnson
Frankie Brady (adoptive)
Max Brady (adoptive)
Philip Kiriakis
Austin Reed
Lucas Horton
Cassie Brady
Rex Brady
Nieces and nephews
Claire Brady
First cousins
Brady Black
Carrie Brady Reed
Eric Brady
Sami Brady
Cassie Brady
Rex Brady
Andrew Donovan IV
Theresa Donovan
Stephanie Johnson
Joey Johnson
Will Horton
Allie Horton
Tyler Kiriakis
Noah Reed[1][2]
Chelsea Brady is a fictional character on the NBC Soap Opera Days of Our Lives. Created by head writer Sally Sussman Morina, the role was originally played by Mandy Musgrave.[3] The role was recast with Rachel Melvin in 2005.[4] Melvin portrayed the character from 2005 to 2009, after the character moves to London to take care of her mother, Billie Reed.[5] She is the child of Bo Brady and Billie Reed. Chelsea is born by the name of Georgia Reed Brady. "Georgia" is presumed dead, and buried in a bayou in Louisiana. In 2005 after Chelsea Benson's parents are killed in a car accident, DNA tests show that she is Georgia Reed Brady.[6]
Character's background[edit]
Chelsea Brady is born onscreen as Georgia Reed Brady on May 22, 1998, in Louisiana.[6] Chelsea is the long-lost daughter of Billie Reed and Bo Brady, who is initially buried in the bayou as Georgia Reed Brady in May 1998. The truth comes out when Chelsea's illegally adoptive parents are killed in a car accident and blood tests reveal her true lineage. Billie immediately steps in to care for Chelsea. Since 2006, Chelsea changes her last name to Brady, her biological father's last name.
As Abby Deveraux's best friend, Chelsea is a bad influence. She encourages Abby to smoke, drink, and lie often to her mother. She also has a few driving incidents, including having her license revoked. Of course, the most serious accident results in the death of Zack Brady — her half-brother, whom she hits while she is text messaging and driving simultaneously, thus incurring the wrath of Hope Brady and half-brother Shawn Brady.[7]
Chelsea is involved with Max Brady, who keeps Chelsea's secret about accidentally killing Zack. Chelsea is also obsessed with older men including Patrick Lockhart, who is conveniently staying at Abby's house. Seeing Billie Reed as her biggest competition, Chelsea hates her, that is, until she learned that Billie is actually her mother.
After all the bad things Chelsea does, she desperately wants to change. While serving her community service at the hospital, a gloved hand leaves a file for Chelsea to discover. The file says that Claire Brady is not her cousin, the daughter of Philip Kiriakis, but actually her half-niece, Shawn's daughter. Thinking she is doing the right thing, Chelsea leaves the file in Shawn's cubicle for him to find while he lies unconscious from alcohol poisoning. She feels letting him know he is Claire's father will give him a reason to live.
Belle and Shawn discover the file when he wakes up and they think the file is fraudulent because they do not remember sleeping together. The file is dusted for fingerprints and it is discovered that, apart from Shawn and Belle, Chelsea's are the only other fingerprints on the file. Bo arrests Chelsea, and Max blows up when he finds out, immediately dumping her. Bo decides that the only way to prove that Chelsea is guilty is to run the DNA test on Shawn to see if he is Claire's biological father. The tests come back positive and, in this turn of events, the charges are dropped.
Chelsea then goes on a quest to get Bo and Billie back together, and consults the help of her grandmother, Kate Roberts, who encourages Chelsea to be driven and go after what she wants. The stress of losing their child has torn apart Bo and Hope and when Hope sends e-mails to Bo expressing her desire for a divorce, Chelsea intercepts the emails and writes back pretending to be Bo and agrees to the divorce even though Bo is trying to get back together with Hope. When her actions are discovered, Bo and Hope are completely enraged and Bo disown Chelsea. After many weeks of feeling guilty she talks to her father and with the support of her mother, Billie, she is able to gain back her father's trust and he welcomes her back into his life.
Chelsea is then involved with a mystery lover online by the name of Dr. Shane Patten. She tells him all her feelings and her deepest secrets thinking she can trust him. She even goes so far as to plan their future together. She gets so into him she wants all the details about him so she gets Abby's cousin, Nick Fallon, to find everything out for her. After giving up on Nick finding out information about Patten because Nick won't talk to her, Chelsea finally learns that Dr. Patten is really Nick all along and he is just trying to get her to like him. She is upset and hurt at Nick's actions and completely ends their friendship, saying she can never trust him again.
Things became even worse between the two when Chelsea finds out that Nick had slept with her mother when she was drunk and he is depressed over the loss of Chelsea's friendship. She refuses to even be in the same room as Nick and moves out of her mother's house and moves in with her father and stepmother. Her mother desperately tries to repair their relationship, but there still remains some tension between the two.
Chelsea finds even more problems when her father's house is set on fire. The fire is actually started by Willow Stark, a former prostitute and ex-girlfriend of Shawn Brady, who is hired by EJ DiMera to break into the house. The fire is started unintentionally and Willow places a hairbrush of Chelsea's in the house to try to frame her for the fire. Chelsea panics at what her father would think considering her past troubles and under the pretense of wanting to rebuild their relationship she convinces Nick, a DNA assistant, to steal the brush in order to keep her father from finding out. Nick feels extremely guilty over his actions and is not completely sure if she is telling the truth about the fire and visits Willow in jail (she is arrested for stealing Hope's jewelry) to try to figure out which version of the fire story is true. Willow steals the hairbrush from Nick, which results in Nick trying to get the hairbrush back. Willow dies struggling to get the hairbrush back from Nick. Afterwards, Chelsea admits to her father that she asked Nick to steal the hairbrush from the lab.
It is believed that Chelsea truly does have romantic feelings for Nick, but due to past relationships she has trouble trusting people and has found it hard to forgive Nick, but Nick has stated that he is determined to prove to Chelsea he loves her no matter what it takes together. Chelsea and Nick bond after Chelsea is kidnapped on the campus of Salem University, with Max also stopping a bomb from going off that is strapped to her body in exchange for Atermis and DeMarquette.
Then, Chelsea goes on to help have Ford Decker arrested for the rape of her two good friends Cordy and Morgan. Chelsea is not aware that Stephanie was also raped by Ford and ignores Stephanie's pleas to let Ford be.
Chelsea and the girls create posters depicting Ford as a rapist and are threatened by him on several occasions, the latest being at the Brady Pub where Nick is forced to defend her.
In November, Chelsea and Nick break into Ford's dorm to obtain proof that he is indeed the campus rapist. They have pictures that are illegally obtained. Chelsea's father Bo and Stephanie's father Steve are forced to confront Ford. After being appalled by the university's unwillingness to do anything to Ford, the girls lure him into their sorority house where Chelsea pretends to be interested in him. The girls drug his drink but Ford switches the drinks and Chelsea ends up drugged. In a fight on the stairs, Ford falls backwards and dies. The girls, with the help of Max Brady, bury Ford in the basement of the house.
Chelsea's father Bo Brady is later admitted to the hospital for pancreatic issues. Chelsea is found to be a match and is scheduled for an experimental operation to graft some of her pancreas to save Bo. Bo's handsome and earth-friendly doctor, Dr. Daniel Jonas, (who is brought in by Victor Kiriakis) performs the surgery. He and Chelsea grew to become friends and their friendship turned into an attraction that went beyond "just friends". However Daniel fought it at first. He was older, she was his patient at one point, and he was still mourning his late wife, for which he blamed himself for her death. However, he decided follow his heart with Chelsea and they started dating. Unfortunately, the happiness did not last as Chelsea found out that Daniel had slept with her grandmother Kate before they started dating. Chelsea broke up with Daniel.
Kate Roberts, her grandmother, and Dr. Jonas become involved as he treats her for lung cancer.
Afterwards, she begins defending Nick Fallon, her "first love," who is charged with Trent Robbins murder, and growing closer to her old flame, Max Brady, whom she kissed at New years dinner at Chez Rouge, suggesting that they may get back together. Max and Chelsea spend a lot more time together and old feelings come back. They both realize that they are in love with each other and that they need to be together now. Chelsea also volunteers at the hospital, where she establishes a connection with Abe and Lexie's son, Theo.
Chelsea goes to England to be with her mom after Billie is involved in a car accident. She later returns to Salem and announces that she will be staying in London. She reunites with Max and they get engaged. They decide to leave Salem and move to London.
References[edit]
Jump up ^ Ken Corday, Albert Alarr and Greg Meng (Executive producers); Dena Higley and Ryan Quan (Head writers) (January 23, 2017). Days of Our Lives. Season 52. Episode 13008. Days of Our Lives Transcript Monday 1/23/17. NBC.
Jump up ^ Dena Higley and Ryan Quan (Head writers); Sonia Blangiardo (Director); David Cherrill (Script writer) (January 23, 2017). Days of Our Lives. Season 52. Episode 13008. NBC.
Jump up ^ "Mandy Musgrave Photos, Gossip, Bio & Reviews". AskMen.com. 1986-09-19. Retrieved 2010-06-06.
Jump up ^ "Rachel Melvin — DAYS — bio — Chelsea — Day of our lives". Soapoperadigest.com. Retrieved 2010-06-06.
Jump up ^ "Rachel Melvin Leaving DAYS". Daysofourlives.about.com. Retrieved 2010-06-06.
^ Jump up to: a b "Chelsea Brady Bio". TV Fanatic. Retrieved 2010-06-06.
Jump up ^ "Sheryl's Zack videos". Sherylspage.com. Retrieved 2010-06-06.
External links[edit]
Chelsea at soapcentral.com
show
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text:
Baptism with the Holy Spirit
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In Christian theology, baptism with the Holy Spirit (also called baptism in the Holy Spirit or Spirit baptism) or baptism with the Holy Ghost, is distinguished from baptism with water. It is frequently associated with incorporation into the Christian Church, the bestowal of spiritual gifts, and empowerment for Christian ministry.
The term baptism with the Holy Spirit originates in the New Testament, and all Christian traditions accept it as a theological concept. Nevertheless, different Christian denominations and traditions have interpreted its meaning in a variety of ways due to differences in the doctrines of salvation and ecclesiology. As a result, Spirit baptism has been variously defined as part of the sacraments of initiation into the church, as being synonymous with regeneration, as being synonymous with Christian perfection, or as being a second work of grace that empowers a person for Christian life and service.
Before the emergence of the holiness movement in the mid-19th century and Pentecostalism in the early 20th century, most denominations believed that Christians received the baptism with the Holy Spirit either upon conversion and regeneration or through rites of Christian initiation, such as water baptism and confirmation. Since the growth and spread of Pentecostal and charismatic churches, however, the belief that the baptism with the Holy Spirit is an experience distinct from Christian initiation has come into increasing prominence.[1]
Contents
[hide]
1 Biblical description
1.1 Old Covenant background
1.2 Canonical gospels
1.3 Acts of the Apostles
2 History
2.1 Early Christianity
2.2 Reformation era and Puritanism (16th and 17th centuries)
2.3 Wesleyanism and the Higher Life movement (18th and 19th centuries)
2.4 20th century
3 Views
3.1 Sacramental initiation
3.1.1 Eastern Orthodoxy
3.1.2 Catholicism
3.2 Regeneration
3.3 Sanctification
3.3.1 Methodist and Holiness Christianity
3.4 Empowerment
3.4.1 Classical Pentecostalism
3.4.2 Charismatics
3.5 Mormonism
4 Bible references
5 See also
6 Notes
7 References
8 Further reading
9 External links
Biblical description[edit]
Old Covenant background[edit]
Further information: Holy Spirit in Judaism
In Christian theology, the work of the Holy Spirit under the Old Covenant is viewed as less extensive than that under the New Covenant inaugurated on the day of Pentecost.[2] The Spirit was restricted to certain chosen individuals, such as high priests and prophets.[3] Often termed the “spirit of prophecy” in rabbinic writings, the Holy Spirit was closely associated with prophecy and divine inspiration.[4] It was anticipated that in the future messianic age God would pour out his spirit upon all of Israel, which would become a nation of prophets.[5][6]
Canonical gospels[edit]
While the exact phrase "baptism with the Holy Spirit" is not found in the New Testament, two forms of the phrase are found in the canonical gospels using the verb "baptize", from the Greek word baptizein meaning to "immerse" or "plunge".[7] The baptism was spoken about by John the Baptist, who contrasted his water baptism for the forgiveness of sins with the baptism of Jesus. In Mark 1 and John 1, the Baptist proclaimed that Jesus "will baptize in (the) Holy Spirit"; while in Matthew 3 and Luke 3, he "will baptize with Holy Spirit and fire".[8][9]
Jesus is considered the first person to receive the baptism with the Holy Spirit.[10] The Holy Spirit descended on Jesus during his baptism and anointed him with power.[11] Afterward, Jesus began his ministry and displayed his power by casting out demons, healing the sick, and teaching with authority.[12][13]
Acts of the Apostles[edit]
El Greco's depiction of Pentecost, with tongues of fire and a dove representing the Holy Spirit's descent.
The phrase "baptized in the Holy Spirit" occurs two times in Acts of the Apostles, first in Acts 1:4–5[14] and second in Acts 11:16.[15] Other terminology is used in Acts to indicate Spirit baptism, such as "filled".[16] "Baptized in the Spirit" indicates an outward immersion into the reality of the Holy Spirit, while "filled with the Spirit" suggests an internal diffusion. Both terms speak to the totality of receiving the Spirit.[17] The baptism with the Holy Spirit is described in various places as the Spirit "poured out upon", "falling upon", "coming upon" people.[18][19] To "pour out" suggests abundance and reflects John 3:34,[20] "God gives the Spirit without limit". Another expression, "come upon" is related to a statement by Jesus in Luke 24:49, "I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high". The language of "come on" and "clothed with" suggest possession by and endowment with the Holy Spirit.[17][21]
The narrative of Acts begins after Jesus’ crucifixion and resurrection. The resurrected Jesus directed his disciples to wait in Jerusalem for the baptism in the Holy Spirit and promised, "you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth".[22] After his ascension, he was given authority to pour out the Holy Spirit.[12]
In the New Testament, the messianic expectations found in early Judaism were fulfilled on the day of Pentecost as recorded in Acts.[23] The Christian community was gathered together in Jerusalem when a sound from heaven like rushing wind was heard and tongues like tongues of flame rested on everyone. They were filled with the Holy Spirit and began to speak in tongues, miraculously praising God in foreign languages. A crowd gathered and was addressed by the Apostle Peter who stated that the occurrence was the fulfillment of the prophecy of Joel 2, "And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy". He then explained how the Spirit came to be poured out, recounting Jesus’ ministry and passion and then proclaiming his resurrection and enthronement at the right hand of God. In response, the crowd asked Peter what they should do. He responded that they should repent and be baptized for the forgiveness of sins in order to receive the gift of the Holy Spirit. Peter finished his speech stating that the promise "is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself".[3]
Baptism in the Holy Spirit occurs elsewhere in Acts. The gospel had been proclaimed in Samaria and the apostles Peter and John were sent from Jerusalem. The new believers had been baptized in water, but the Holy Spirit had not yet fallen on them. The Samaritans received the Holy Spirit when Peter and John laid their hands on them.[24] The Apostle Paul was also filled with the Holy Spirit when Ananias of Damascus laid hands on him, and afterwards Paul was baptized with water.[25]
Later in Acts, Peter preached the gospel to the household of Cornelius the Centurion, a gentile. While he preached, the Holy Spirit fell on the gentiles, and they began to speak in tongues. The Jewish believers with Peter were amazed, and the household was water baptized.[26] While the apostle Paul was in Ephesus, he found disciples there and discovered that they did not know of the existence of the Holy Spirit and had only received John the Baptist’s baptism. After baptizing them in Jesus’ name, Paul laid his hands on them, and they began to speak in tongues and prophesy.[27]
History[edit]
Early Christianity[edit]
In the early Church, the laying on of hands on the newly baptized to impart the gift of the Holy Spirit was the origin of the sacrament of confirmation. In the Eastern church, confirmation continued to be celebrated immediately after water baptism. The two rites were separated in the Western church.[28] According to Pentecostal historian H. Vinson Synan, "the basic premise of Pentecostalism, that one may receive later effusions of the Spirit after initiation/conversion, can be clearly traced in Christian history to the beginnings of the rite of confirmation in the Western churches".[29]
Reformation era and Puritanism (16th and 17th centuries)[edit]
Huldrych Zwingli, a leading Protestant Reformer in Switzerland, taught three distinct baptisms: water baptism, teaching baptism (having been educated about the Christian religion) and Spirit baptism. While full baptism included all three, Zwingli emphasized that the external baptisms of water and teaching could not provide salvation. The inner baptism of the Spirit alone could save because it conferred faith. According to Zwingli, the three baptisms could be given separately; Spirit baptism could occur first or last in the sequence.[30]
Many Puritans believed that the conversion experience was followed by a later and distinct experience of the Holy Spirit. This experience was characterized by receiving assurance of one's salvation. English Puritan Thomas Goodwin equated this experience with the baptism in the Holy Spirit and the "seal of the Spirit" referenced in Ephesians 1.[31]
Wesleyanism and the Higher Life movement (18th and 19th centuries)[edit]
Synan traces the influence of Catholic and Anglican mystical traditions on John Wesley's doctrine of Christian perfection or entire sanctification, from which Pentecostal beliefs on Spirit baptism developed.[32] Furthermore, theologian James Dunn notes early Methodist beliefs can be directly linked to Puritan teaching on the Holy Spirit.[31]
Wesley taught that while the new birth was the start of the Christian life, "inbred sin" remained and must be removed through a lifelong process of moral cleansing.[32] John Fletcher, Wesley's designated successor, called Christian perfection a "baptism in the Holy Spirit".[33] His Checks to Antinomianism later became a standard for Pentecostally-inclined holiness teachers. On the subject, Fletcher wrote:
Lastly: if we will attain the full power of godliness, and be peaceable as the Prince of Peace, and merciful as our heavenly Father, let us go on to the perfection and glory of Christianity; let us enter the full dispensation of the Spirit. Till we live in the pentecostal glory of the Church: till we are baptized with the Holy Ghost: till the Spirit of burning and the fire of Divine love have melted us down, and we have been truly cast into the softest mould of the Gospel: till we can say with St. Paul, "We have received the Spirit of love, of power, and of a sound mind;" till then we shall be carnal rather than spiritual believers.[34]
In mid-19th century America, the Wesleyan holiness movement began to teach that entire sanctification was less a process and more of a state that one entered into by faith at a definite moment in time. This second blessing (or second work of grace), as it was commonly called, allowed Christians to be freed from the power of sin. Among adherence of the holiness movement, baptism in the Holy Spirit was synonymous with second blessing sanctification.[32]
After his conversion in 1821, Presbyterian minister and revivalist Charles Grandison Finney experienced what he called "baptism in the Holy Spirit" accompanied by "unutterable gushings" of praise.[35] Finney and other Reformed writers, known as Oberlin perfectionists, agreed that there was a life altering experience after conversion, but unlike their Wesleyan holiness counterparts, they conceived of it as an ongoing process enabling believers to devote themselves wholly to Christ's service. Similarly, the English Higher Life movement taught that the second blessing was an "enduement of power". According to this view, Spirit baptism gave Christians the ability to be witnesses for the gospel and to perform Christian service. Wesleyan teachers emphasized purity while Oberlin and higher life advocates stressed power as the defining outcome of Spirit baptism.[32]
20th century[edit]
In the early 1890s, R.C. Horner, a Canadian holiness evangelist, introduced a theological distinction that would be important for the development of Pentecostalism. He argued in his books Pentecost (1891) and Bible Doctrines (1909) that the baptism in the Holy Spirit was not synonymous with the second blessing but was actually a third work of grace subsequent to salvation and sanctification that empowered the believer for service.[36] Charles Fox Parham would build on this doctrinal foundation when he identified speaking in tongues as the Bible evidence of Spirit baptism.[37]
Views[edit]
Russian Orthodox depiction of Pentecost, c. 1497.
The diverse views on Spirit-baptism held among Christian traditions can be categorized into three main groups. These are baptism with the Spirit as sacramental initiation (Orthodox and Catholic churches), regeneration (Reformed tradition), and empowerment for witness and vocation (Pentecostals and charismatics).[38]
Sacramental initiation[edit]
Eastern Orthodoxy[edit]
Main article: Chrismation
Orthodox Churches believe that baptism in the Holy Spirit is conferred with water baptism. The individual is anointed with oil (chrism) immediately after baptism. According to Cyril of Jerusalem:
This holy ointment is no more simple ointment, nor (so to say) common, after the invocation, but the gift of Christ; and by the presence of His Godhead, it causes in us the Holy Ghost. It is symbolically applied to thy forehead and thy other senses and while thy body is anointed with visible ointment, thy soul is sanctified by the Holy and life-giving Spirit.[39]
Catholicism[edit]
Main article: Sacraments of the Catholic Church § Sacraments of initiation
See also: Confirmation in the Catholic Church
The Catholic Church teaches that baptism, confirmation, and the Eucharist—the sacraments of Christian initiation—lay the foundations of the Christian life.[40] The Christian life is based on baptism. It is "the gateway to life in the Spirit" and "signifies and actually brings about the birth of water and the Spirit".[41] The post-baptismal anointing (Chrismation in the Eastern churches) signifies the gift of the Holy Spirit and announces a second anointing to be conferred later in confirmation that completes the baptismal anointing.[42]
Confirmation, then, is necessary for the completion of baptismal grace.[43] When confirmed, Catholics receive the "special outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost".[44] For the confirmand it increases the seven gifts of the Holy Spirit (wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord), unites more fully to Christ and the Church, and gives strength to confess Christ and defend the faith.[45] The rite of confirmation orients toward mission, and many liturgical texts remind the initiate that the gift of the Holy Spirit should be used for service to the church and the world.[46]
Regeneration[edit]
Main article: Regeneration (theology)
The main position on Spirit baptism among the Reformed churches, dispensationalists, and many Baptists is that the baptism with the Holy Spirit occurs simultaneously with regeneration, when those who have faith in Jesus Christ receive the Holy Spirit and are incorporated into the body of Christ.[47][48][49][50]
Sanctification[edit]
Methodist and Holiness Christianity[edit]
Main article: Christian perfection
Within Methodism and the broader Wesleyan tradition, baptism with the Holy Spirit has often been linked to living a sanctified life. The United Methodist Church has a sacramental view of baptism and confirmation, in which the believer receives and is strenghtened by the Holy Spirit, respectively.[51] At the same time, the United Methodist Confession of Faith also affirms Wesley's doctrine of Christian perfection (also known as entire sanctification), the second work of grace:
Entire sanctification is a state of perfect love, righteousness and true holiness which every regenerate believer may obtain by being delivered from the power of sin, by loving God with all the heart, soul, mind and strength, and by loving one's neighbor as one's self. Through faith in Jesus Christ this gracious gift may be received in this life both gradually and instantaneously, and should be sought earnestly by every child of God.[52]
Similarly, the churches in the holiness movement emphasize entire sanctification as a definite experience linked to Spirit baptism:[53]
2.9 ENTIRE SANCTIFICATION As all justified believers are sanctified in Christ (I Cor. 1:2; 1:30), so all may be sanctified by Christ (Eph 5:25, 26; Heb. 13:12). Entire sanctification follows regeneration as circumcision follows birth. It is to enable us to "Love the Lord thy God with all thine heart" (Deut. 30:6). By this circumcision " made without hands", the "body of the sins of the flesh" is put off (Col. 2:11). Love is made perfect (I John 4:17); Holiness is perfected (II Cor. 7:1).
2.9.1 Relationship to Regeneration. Entire sanctification is subsequent to regeneration (John 17:9 -17) and is effected by the baptism of the Holy Spirit (Luke 3:16. 17: I Pet. 1:2; Rom 15:16). It is for all believers (John 17:20; I Thess. 4:2, 7; 5:23, 24), and is an instantaneous experience, received by faith (Acts 2:1-4; 15:8, 9). It cleanses the heart of the recipient from all sin (I John 1:7, 9; Acts 15:8, 9), sets him apart and endows him with power for the accomplishment of all to which he is called (Luke 24:49; Acts 1:8).
2.9.2 Evidence of the Experience. Those who teach that some special phenomena such as speaking with unknown tongues constitutes a witness to the Baptism with the Spirit expose themselves and their hearers to peril of dangerous fanaticism. Perhaps no wiser counsel has been given on this matter then that of John Wesley who wrote long before the modern "tongues" movement appeared: "The grounds of a thousand mistakes is the not considering, deeply that love is the highest gift of God - humble, gentle, patient love - that all visions, revelation, manifestations whatsoever are little things compared to love. It were well you should be thoroughly sensible of this. The heaven of heavens is love. There is nothing higher in religion; there is in effect, nothing else. If you look for anything but more love you are looking wide of the mark, you are getting out of the royal way. And when you are asking others, "Have you received this or that blessing," if you mean anything but more love you, you mean wrong; you are leading them out of the way, and putting them upon a false scent. Settle it then in your heart, that from the moment God has saved you from all sin, you are to aim at nothing but more of that love described in the thirteenth chapter of First Corinthians. You can go no higher than this till you are carried into Abraham's bosom." ―Doctrine, Pilgrim Holiness Church[53]
According to the Articles of Faith of the Church of the Nazarene, sanctification is a work of God after regeneration "which transforms believers into the likeness of Christ" and is made possible by "initial sanctification" (which occurs simultaneously with regeneration and justification), entire sanctification, and "the continued perfecting work of the Holy Spirit culminating in glorification".[54] Entire sanctification (as opposed to initial sanctification) is an act of God in which a believer is made free from original sin and able to devote him or herself entirely to God:
It is wrought by the baptism with or infilling of the Holy Spirit, and comprehends in one experience the cleansing of the heart from sin and the abiding, indwelling presence of the Holy Spirit, empowering the believer for life and service.[54]
Empowerment[edit]
Classical Pentecostalism[edit]
Main article: Pentecostalism
In classical Pentecostalism, the baptism with the Holy Spirit is understood to be a separate and distinct experience occurring sometime after regeneration. Influenced by the Holiness movement, baptism with the Holy Spirit was regarded by the first Pentecostals as being the third work of grace, following the new birth (first work of grace) and entire sanctification (second work of grace).[55][56] Baptism with the Holy Spirit is an empowering experience, equipping Spirit-filled believers for witness and ministry.[18] Extending from this is the belief that all the spiritual gifts mentioned in the New Testament are to be sought and exercised to build up the church.[1] Pentecostals believe that Spirit baptism will be accompanied by the physical evidence of speaking in tongues (glossolalia).[57]
According to Pentecostal biblical interpretation, the Gospel of John 20:22 shows that the disciples of Jesus were already born again before the Holy Spirit fell at Pentecost. They then cite biblical examples in the Book of Acts 2, 8, 10, and 19 to show that it was common in the New Testament for Spirit baptism to occur after conversion. In following the biblical pattern, they argue, Christians today should also pray for this baptism which results in greater power for ministry and witness.[58]
On the subject of Spirit baptism, Donald Gee wrote of the Christians on the Day of Pentecost:
With them it was not mere intellectual assent to some article in a creed defining an orthodox doctrine concerning the Holy Spirit. Neither were they satisfied to acquiescence to a vague idea that in some indefinite manner the Holy Spirit had been imparted to them upon conversion. They gladly and thankfully recognized His gracious operations in their regeneration and sanctification, but their own personal reception of the Holy Spirit was an intensely vivid experience. They knew when He came, where He came, and how he came. Nothing reveals this more than Paul's searching question to certain disciples whom he immediately sensed to be spiritually lacking in a vital part of their Christian inheritance—'Have ye received the Holy Ghost?' (Acts 19:2). The challenge was to experience, not to doctrine. How significant! An Ephesian 'Pentecost' speedily rectified their shortcoming, and it was an experience as vivid as all the rest had received—'They spake with tongues and prophesied.'[59]
In Pentecostal experience, Spirit baptism can be quite dramatic, as shown by William Durham's account of his Spirit baptism:
I was overcome by the mighty fulness of power and went down under it. For three hours He wrought wonderfully in me. My body was worked in sections, a section at a time. And even the skin on my face was jerked and shaken, and finally I felt my lower jaw begin to quiver in a strange way. This continued for some little time, when finally my throat began to enlarge and I felt my vocal organs being, as it were, drawn into a different shape. O how strange and wonderful it was! and how blessed it was to be thus in the hands of God. And last of all I felt my tongue begin to move and my lips to produce strange sounds which did not originate in my mind.[60]
The Apostolic Faith Mission on Azusa Street, now considered to be the birthplace of Pentecostalism.
In some accounts of Spirit baptism, Pentecostals report receiving visions, such as the account of Lucy Leatherman, an Azusa Street participant:
While seeking for the Baptism with the Holy Ghost in Los Angeles, after Sister Ferrell [sic] laid hands on me I praised and praised God and saw my Savior in the heavens. And as I praised, I came closer and closer and I was so small. By and by I swept into the wound in His side, and He was not only in me but I in Him, and there I found that rest that passeth all understanding, and He said to me, you are in the bosom of the Father. He said I was clothed upon and in the secret place of the Most High. But I said, Father, I want the gift of the Holy Ghost, and the heavens opened and I was overshadowed, and such power came upon me and went through me. He said, Praise Me, and when I did, angels came and ministered unto me. I was passive in His hands working on my vocal cords, and I realized they were loosing me. I began to praise Him in an unknown language.[61]
Charismatics[edit]
Main article: Charismatic Christianity
Charismatics trace their historical origins to the charismatic movement of the 1960s and 1970s. They are distinguished from Pentecostals because they tend to allow for differing viewpoints on whether Spirit baptism is subsequent to conversion and whether tongues is always a sign of receiving the baptism.[1]
The Catholic Charismatic Renewal believes that there is a further experience of empowerment with the Holy Spirit.[62] As stated by Rev. Fr. Raniero Cantalamessa, "baptism in the Spirit is not a sacrament, but it is related to a sacrament…to the sacraments of Christian initiation. The baptism in the Spirit makes real and in a way renews Christian initiation".[63] Emphasis of the event is on the release of existing spiritual gifts already given to the individual through baptism in water and confirmation.
During the 1980s, another renewal movement emerged called the "Third Wave of the Holy Spirit" (the first wave was Pentecostalism and the second wave was the charismatic movement). Third wave charismatics stress that the preaching of the gospel, following the New Testament pattern, should be accompanied by "signs, wonders, and miracles". They believe that all Christians are baptized with the Holy Spirit at conversion, and prefer to call subsequent experiences as "filling" with the Holy Spirit. John Wimber and the Vineyard churches are most prominently associated with this label.[1]
Mormonism[edit]
Main article: Confirmation (Latter Day Saints)
In the Latter Day Saint movement, the "Baptism of fire and of the Holy Ghost" refers to the experience of one who undergoes the ordinance of confirmation with the laying on of hands to receive the gift of the Holy Ghost. It follows baptism in water and is essential to salvation.[64] The gift of the Holy Ghost is the privilege of receiving inspiration, divine manifestations, direction, spiritual gifts, and other blessings from the Holy Spirit.[65] It begins the lifetime process of sanctification.[66]
Bible references[edit]
Matthew 3:11: …He will baptize you with the Holy Spirit…"
Mark 1:8: …He will baptize you with the Holy Spirit…"
Luke 3:16: "He will baptize you with the Holy Spirit…"
Luke 24:49: …stay here in the city until you have been clothed with power from on high." (see fulfillment in Acts 2).
John 1:33: …the one who baptizes with the Holy Spirit."
Acts 1:4–5: …the Promise of the Father…"; …you will be baptized with the Holy Spirit…"
Acts 2:1–4: "All of them were filled with the Holy Spirit and began to speak in other languages…"
Acts 2:14–18: …I will pour out my Spirit…" (quoting Joel 2:28–29).
Acts 4:31: …they were all filled with the Holy Spirit…"
Acts 8:14–17: …prayed for them that they might receive the Holy Spirit…"; …as yet the Spirit had not yet come upon any of them…"; …they received the Holy Spirit…"; …the Spirit was given through the laying on of the apostles' hands…."
Acts 9:17: …Jesus…has sent me…that you may…be filled with the Holy Spirit."
Acts 10:44–48: "The Holy Spirit fell upon all who heard the word…"; …the gift of the Holy Spirit had been poured out…"; …people who have received the Holy Spirit…"
Acts 11:15–16: …the Holy Spirit fell upon them…"; …you will be baptized with the Holy Spirit…"
Acts 19:1–6: "Did you receive the Holy Spirit…?"; …the Holy Spirit came upon them, and they spoke in tongues and prophesied…"
1 Cor 12:13: "For in one Spirit we were all baptized into one body--Jews or Greeks, slaves or free..."
See also[edit]
Christianity portal
Baptism by fire
Consolamentum
Spirit possession
Notes[edit]
^ Jump up to: a b c d Grudem 1994, pp. 763–64.
Jump up ^ Grudem 1994, p. 770.
^ Jump up to: a b Carson & Cerrito 2003, pp. 100–03.
Jump up ^ Greenspahn 1989, p. 37.
Jump up ^ Wurzburger 2007, p. 580.
Jump up ^ "Holy Spirit", Jewish Encyclopedia (1906). Accessed March 15, 2012.
Jump up ^ Catechism of the Catholic Church, paragraph 1214.
Jump up ^ McDonnell & Montague 1991, p. 4.
Jump up ^ Mt 3:11 and Lk 3:16
Jump up ^ McDonnell & Montague 1991, p. 7.
Jump up ^ Mk 1:9–11
^ Jump up to: a b Grudem 1994, p. 771.
Jump up ^ Lk 4:16–44
Jump up ^ Acts 1:4–5
Jump up ^ Acts 11:16
Jump up ^ Acts 2:4
^ Jump up to: a b "Baptism in the Holy Spirit", New International Dictionary of Pentecostal and Charismatic Movements.
^ Jump up to: a b Duffield & Van Cleave 2008, p. 312.
Jump up ^ See Acts 2:17–18, Acts 2:33, Acts 8:16, Acts 10:44, Acts 1:8,Acts 19:6
Jump up ^ John 3:34
Jump up ^ Lk 24:49
Jump up ^ Acts 1:8
Jump up ^ Acts 2:1–41
Jump up ^ Acts 8:14–18
Jump up ^ Acts 9:17–19
Jump up ^ Acts 10:44–48
Jump up ^ Acts 19:1–7
Jump up ^ Catechism of the Catholic Church, paragraphs 1288–1292.
Jump up ^ Synan 1997, p. x.
Jump up ^ Bromiley 1978, p. 278.
^ Jump up to: a b Dunn 1977, p. 1.
^ Jump up to: a b c d Wacker 2001, p. 2.
Jump up ^ Synan 1997, pp. 6–7.
Jump up ^ Fletcher 1833, p. 356.
Jump up ^ Synan 1997, pp. 14–15.
Jump up ^ Synan 1997, p. 50.
Jump up ^ Synan 1997, p. 89.
Jump up ^ Macchia 2006, p. 64.
Jump up ^ Cyril 1986, p. 65.
Jump up ^ Catechism of the Catholic Church, paragraph 1212.
Jump up ^ Catechism of the Catholic Church, paragraphs 1213, 1215.
Jump up ^ Catechism of the Catholic Church, paragraphs 1241–1242.
Jump up ^ Catechism of the Catholic Church, paragraph 1285.
Jump up ^ Catechism of the Catholic Church, paragraph 1302.
Jump up ^ Catechism of the Catholic Church, paragraph 1303.
Jump up ^ Carson & Cerrito 2003, pp. 84–92.
Jump up ^ Kaiser 2004, p. 36.
Jump up ^ Pettegrew 1997, pp. 29–46.
Jump up ^ Allison 2012, p. 5.
Jump up ^ Vanhetloo 1989, p. 103.
Jump up ^ "By Water and the Spirit: A United Methodist Understanding of Baptism". The Book of Resolutions of The United Methodist Church. The United Methodist Church. 2008.
Jump up ^ Buschart 2009, p. 194.
^ Jump up to: a b "Doctrine". Pilgrim Holiness Church of New York, Inc. 15 December 2000. Retrieved 31 May 2018.
^ Jump up to: a b Articles of Faith of the Church of the Nararene, Article X. Accessed May 21, 2011.
Jump up ^ The West Tennessee Historical Society Papers - Issue 56. West Tennessee Historical Society. 2002. p. 41. Seymour's holiness background suggests that Pentecostalism had roots in the holiness movement of the late nineteenth century. The holiness movement embraced the Wesleyan doctrine of "sanctification" or the second work of grace, subsequent to conversion. Pentecostalism added a third work of grace, called the baptism of the Holy Ghost, which is often accompanied by glossolalia.
Jump up ^ The Encyclopedia of Christianity. Wm. B. Eerdmans Publishing. 1999. p. 415. ISBN 9789004116955. While in Houston, Texas, where he had moved his headquarters, Parham came into contact with William Seymour (1870-1922), an African-American Baptist-Holiness preacher. Seymour took from Parham the teaching that the baptism of the Holy Spirit was not the blessing of sanctification but rather a third work of grace that was accompanied by the experience of tongues. |access-date= requires |url= (help)
Jump up ^ "Introduction", New International Dictionary of Pentecostal and Charismatic Movements.
Jump up ^ Grudem 1994, pp. 764–65.
Jump up ^ Gee, pp. 14–15.
Jump up ^ Jacobsen 2003, p. 20.
Jump up ^ Robeck 2006, p. 182.
Jump up ^ New International Dictionary of Pentecostal and Charismatic Movements 2001, p. 465. ISBN 0-310-22481-0.
Jump up ^ Baptism in the Holy Spirit by Father Raniero Cantalamessa
Jump up ^ Ludlow 1992, pp. 97–98.
Jump up ^ Ludlow 1992, pp. 543–44.
Jump up ^ Ludlow 1992, pp. 310–11.
References[edit]
Allison, Gregg R. (2012), "Baptism with and Filling of the Holy Spirit" (PDF), Southern Baptist Journal of Theology, 16 (4): 4–21 .
Arrington, French L. (Fall 1981), "The Indwelling, Baptism, and Infilling with the Holy Spirit: A Differentiation of Terms", Pneuma: The Journal of the Society for Pentecostal Studies, 3 (1) .
Bromiley, Geoffrey W. (1978), Historical Theology: An Introduction, Edinburgh: T&T Clark, ISBN 0 567 22357 4
Burgess, Stanley M.; Van der Maas, Eduard M., eds. (2001). New International Dictionary of Pentecostal and Charismatic Movements. Zondervan. ISBN 0-310-22481-0.
Buschart, W. David (2009), Exploring Protestant Traditions, InterVarsity Press, ISBN 9780830875146
Carson, Thomas; Cerrito, Joann, eds. (2003), New Catholic Encyclopedia (2nd ed.), Detroit: Gale, ISBN 978-0-7876-4004-0
Catechism of the Catholic Church, second edition. 1994.
Cyril (1986) [1951], Cross, Frank L., ed., Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses, Crestwood, New York: St. Vladimir's Seminary Press, ISBN 0-913836-39-7
Duffield, Guy P.; Van Cleave, Nathaniel M. (2008) [1983], Foundations of Pentecostal Theology, Los Angeles, California: Foursquare Media
Dunn, James D. G. (1977), Baptism in the Holy Spirit, Westminster: John Knox Press
Fletcher, John (1833), The Works of the Reverend John Fletcher, Late Vicar of Madeley, 2, New York
Gee, Donald, Concerning Spiritual Gifts, Springfield, Missouri: Gospel Publishing House, ISBN 0-88243-486-1
Greenspahn, Frederick E. (Spring 1989), "Why Prophecy Ceased", Journal of Biblical Literature, 108 (1) .
Grudem, Wayne (1994), Systematic Theology: An Introduction to Biblical Doctrine, Grand Rapids, Michigan: Zondervan
Jacobsen, Douglas G. (2003), Thinking in the Spirit: Theologies of the Early Pentecostal Movement, Bloomington, Indiana: Indiana University Press
Kaiser, Walter C., Jr. (2004), "The Baptism in the Holy Spirit as the Promise of the Father: A Reformed Perspective", in Brand, Chad, Perspectives on Spirit Baptism, Nashville, Tennessee: B&H Publishing Group, ISBN 978-0-8054-2594-9
Ludlow, Daniel H., ed. (1992), Encyclopedia of Mormonism, MacMillan, retrieved 12 March 2012
Macchia, Frank D. (2006), Baptized in the Spirit: A Global Pentecostal Theology, Grand Rapids, Michigan: Zondervan, ISBN 978-0-310-25236-8
McDonnell, Kilian; Montague, George T. (1991), Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries, Michael Glazier Books, ISBN 978-0-8146-5009-7
Pettegrew, Larry D. (Spring 1997), "Dispensationalists and Spirit Baptism" (PDF), Masters Seminary Journal, 8 (1): 29–46 .
Robeck, Cecil M., Jr. (2006), The Azusa Street Mission and Revival: The Birth of the Global Pentecostal Movement, Nashville, Tennessee: Thomas Nelson, Inc.
Synan, Vinson (1997), The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, ISBN 978-0-8028-4103-2
Vanhetloo, Warren (Spring 1989), "Spirit Baptism" (PDF), Calvary Baptist Theological Journal: 90–116 .
Wacker, Grant (2001), Heaven Below: Early Pentecostals and American Culture, Cambridge, Massachusetts: Harvard University Press, ISBN 9780674011281
Wurzburger, Walter S. (2007). "Prophets and Prophecy". In Berenbaum, Michael; Skolnik, Fred. Encyclopaedia Judaica. 16. Detroit: Macmillan Reference USA. pp. 566–86. ISBN 978-0-02-865928-2.
Further reading[edit]
Hayford, Jack W. Baptism with the Holy Spirit. Chosen, May 1, 2004. ISBN 978-0-8007-9348-7. Written from a Pentecostal perspective.
Montague, George T. Holy Spirit, Make Your Home in Me: Biblical Meditations on Receiving the Gift of the Spirit. Word Among Us Press, February 2008. ISBN 978-1-59325-128-4. Written from a Catholic charismatic perspective.
Phillips, Ron. An Essential Guide to Baptism in the Holy Spirit: Foundations on the Holy Spirit Book 1. Charisma House, June 7, 2011. ISBN 978-1-61638-239-1. Written by a charismatic Southern Baptist pastor.
Torrey, R.A. The Baptism With The Holy Spirit. Kessinger Publishing, LLC, September 10, 2010 (originally published in 1895). ISBN 978-1-168-92945-7. While evangelical pastor R.A. Torrey distanced himself from the Pentecostal movement, he did believe the baptism with the Holy Spirit was a second work of grace.
Yun, Koo Dong. Baptism in the Holy Spirit: An Ecumenical Theology of Spirit Baptism. University Press of America, 2003. ISBN 978-0-7618-2636-1. The author analyzes nine different theologians' views on Spirit baptism from various Christian traditions (Roman Catholic, Lutheran, Dispensational, Pentecostal, and Reformed).
External links[edit]
Assemblies of God Core Doctrines—Baptism in the Holy Spirit
John Piper, "This Is He Who Baptizes with the Holy Spirit"
"Baptism with the Holy Spirit" discussed from the non-Pentecostal/charismatic point of view
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