Baptism in The Holy Spirit

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{ Baptism in the
Holy Spirit }
Randy ClaRk

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Global Awakening
{ Core Message Series }

It is our desire to bring the messages of the Kingdom to the

people of God. We have taken what we consider to be core
messages from Randy Clark’s sermons and schools and
printed some of them in booklet form. We hope this teach-
ing increases your understanding of God’s purposes for the
times we are in and that you find yourself encouraged in
your faith. Other core messages are available and they are
listed at the end of this booklet.

Table
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XI or Contents
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...............................................................................1
Chapter 1 - Varying Views of the Baptism .............................3
Chapter 2 – Definitions of the Baptism ...................................7
Chapter 3 – The Evidence of the Baptism ..............................9
Chapter 4 – Appropriating the Baptism ...............................29
Chapter 5 – Summary .............................................................33
Chapter 6 – Case Studies of Baptisms ...................................37
References ................................................................................51

{ Introduction }
In the book of Joel, the prophet declares that a time will

come when the Spirit will be poured out on all flesh (2:28-
32). Hundreds of years later, Peter interprets the events of
that first Pentecost as being the initiation of the fulfillment
of that prophecy (Acts 2:14-21). And from that day forward,
the church is now moving in a new dimension, empowered
by the Spirit, having received the “promise of the Father”.
This experience of receiving empowering grace from God
Himself, instead of being a powerful unifying factor bring-
ing the church together as one family, has unfortunately at
times been a source of division and strife, separating believ-
ers from their God intended destiny. The enemy has crept
into the camp and caused many to think that various pas-
sages they read in Acts must be normative practice for the
church, focusing on individual texts to prove their point, in-
stead of seeing the overall picture of the Father’s heart.
Rather than focusing on single passages as a framework, we

should look at all the various ways in which Holy Spirit ex-
pressed Himself to the early church and see that God is very
interested in bringing people into His family, using different
experiences and forms to touch people with His love and
grace. He doesn’t seem interested in a particular order in
1
RANDY CLARK

which people experience them, just that they encounter His
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In this above. Randy re-examines some of the controversy
booklet,
surrounding this important truth and teaches refreshing in-
sights to help us have a more loving unifying perspective.
God is committed to bringing down the walls that have sepa-
rated us, both denominationally and individually. Sharing
his understanding of these important biblical truths Randy
reveals his heart for people to be equipped with understand-
ing and with love that the Kingdom of God might bring
transformation to people, churches and communities, that
earth might become more like heaven, just as Jesus taught
us to pray.
It is our prayer Lord for more of your Spirit to be poured out

on us and through us to others, that your Name will be lifted up!
2

{ Chapter 1 }
Varying Views of the Baptism
There probably is no other experience within Christianity

that has been more controversial than the subject of baptism
in the Holy Spirit. At the same time, there is no other
experience more important for a Christian than baptism in
the Holy Spirit.
Christians have disagreed and been divided over when

the baptism in the Holy Spirit takes place, what the initial
evidence of the baptism is, and the process one goes through
in receiving the experience of the baptism. I believe the
Western mindset, which seems to need to systematize
its doctrine, is part of the cause of this division. We like
our doctrinal expressions to be neat and tidy, logical and
consistent. We want to box God into our own doctrinal
interpretation of the Bible. Therein lies the root of the
problem with this division; God is greater than our doctrinal
systems. Regardless of whether that system is Roman
Catholic, Orthodox, Evangelical-Reformed, Lutheran,
Baptist, Methodist, Holiness, Pentecostal, or Restoration
Movement.
The above groups divide into four doctrinal systems in

regard to the baptism in the Holy Spirit.
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RANDY CLARK

Infant Baptism
The Catholic, Orthodox, Anglican, Episcopal and Lutheran
group believes one is baptized in the Holy Spirit at the time
of infant
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stirring up of the gift of the Holy Spirit, which one receives
at Confirmation.
At Conversion
The Evangelical, Reformed, Baptist, and Modern Methodist
group believes one is baptized in the Holy Spirit at the time
of conversion and there can be many subsequent fillings of
the Holy Spirit.
Second Work of Grace

The third group, the Holiness groups like Church of God
(Anderson), Nazarene, and others, believes that when one
is born again of the Spirit, at that time they are indwelt and
sealed by the Spirit. However, there is a “second definite work
of grace” of the Holy Spirit, usually called “sanctification”,
which perfects one in love, gives victory over the carnal
nature, and empowers the Christian.
Subsequent to Conversion
The fourth group (i.e., Pentecostals) has two subgroups.
Both, however, see the baptism in the Holy Spirit as
subsequent to conversion. They believe conversion is when
one is born again, indwelt and sealed by the Holy Spirit. The
baptism in the Holy Spirit must be sought and is subsequent
to conversion. According to this fourth group it is not a
simultaneous experience.
4
Varying Views of the Baptism

As mentioned, the Pentecostals basically divide into two
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Holy Spirit. The second subgroup, with a more Baptist
background, has a two-stage view: (1) conversion, and
(2) baptism in the Holy Spirit. Sanctification is seen as
progressive. The Assemblies of God and the Apostolic
Church are in this group (Bruner 1970, 92, 323-341).
When we come to the subject of the “initial evidence” of the

baptism in the Holy Spirit, the Pentecostals, most Protestant
Charismatics, and some Roman Catholic Charismatics
say that “speaking in tongues” is the initial evidence of
the baptism. Evangelical Christian denominations tend to
emphasize the fruit of the Spirit, especially faith, hope, and
love, as the evidence of the baptism in the Holy Spirit. The
third group, the Holiness group, emphasizes the evidence of
the “second definite work of grace” as being perfected in
love, giving power to always resist temptation, and increased
power to serve God and man.
As I consider the teaching pertaining to the baptism in

the Holy Spirit, I shall not discuss at length the Catholic/
Sacramental understanding of the baptism in the Holy Spirit.
Neither shall I consider at length the Holiness understanding.
My emphasis will be to carefully consider the difference
between the Evangelical perspective and the classical
Pentecostal and most Protestant Charismatics’ perspective.
It is my position that there is truth in each of these camps,

but that each has tried to fit the witness of Scripture into its
particular system. An additional position will be presented
which is what I, and a growing number of other pastors,
5
RANDY CLARK

have come to believe better reflects the witness of Scripture.
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people(version
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position “Third Wave Theology”, but,
there is even diversity of opinion within this camp.
viewers listedthere
Finally, above.
are a growing number of people who hail from
non-Charismatic, conservative Evangelical backgrounds but
who have adopted certain classical Pentecostal practices
such as healing the sick, casting out demons, and receiving
prophetic revelations. Many of these people believe
that the so-called baptism in the Holy Spirit happens at
conversion and is not a second work of grace subsequent
to the new birth. They also believe that tongues is simply
one of many spiritual gifts and not the only evidence of a
particular spiritual experience. Many of these people still
see themselves as conservative Evangelicals, theologically
and culturally, and have sought to relate their experiences of
the Holy Spirit’s power to conservative Evangelical beliefs
(Nathan and Wilson 1995, 11).
6

{ Chapter 2 }
Definitions of the Baptism
An Evangelical Definition
My former professor at The Southern Baptist Theological
Seminary, Dr. Lewis Drummond, gives the following
definition of the baptism in the Holy Spirit. This definition
is an extremely good representation of the Evangelical
position, especially that of the Southern Baptists:
This truth was first referred to by John the

Baptist (Mt. 3:11). Then it was confirmed by
our Lord (Acts 1:4-5) with reference to the initial
enduement of the Spirit at Pentecost. Basically,
it is the receiving of the Spirit by the believer
(Acts 2:38; 1 Corinthians 12:13). It is analogous
to “being made to drink into the one Spirit.” It is
thus experienced by all true believers. It is also
the act and experience whereby the believer is
united with Christ and incorporated into the
Body of Christ (1 Cor. 12:12; Gal. 3:27-28).
Further, it involves reception of power, since the
Spirit is the powerful presence of God in us (Acts
1:5, 8). It occurs at conversion to all believers
(Drummond 1975, 78) (Emphasis mine).
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RANDY CLARK

A Pentecostal Definition
The following quotation is from the “Statement of
Fundamental Truths” of the Assemblies of God, with which
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All believers are entitled to and should ardently

expect and earnestly seek the promise of the
Father, the Baptism in the Holy Ghost and fire,
according to the command of our Lord Jesus
Christ. This was the normal experience of all
in the early Christian Church. With it comes
the enduement of power for life and service,
the bestowment of the gifts and their uses in
the work of the ministry (Luke 24:49; Acts 1:4,
8; 1 Corinthians 12:1-31.) This experience is
distinct from and subsequent to the experience
of the new birth (Acts 8:12-17; 10:44-46;
11:14-16; 15:7-9). With the Baptism in the Holy
Ghost come such experiences as an overflowing
fullness of the Spirit (John 7:37-39; Acts 4:8),
a deepened reverence for God (Acts 2:43, Heb.
12:28), an intensified consecration to God and
dedication to His work (Acts 2:42), and a more
active love for Christ, His word, and the lost (Mk.
16:20) (Emphasis mine).
8

{ Chapter 3 }
The Evidence of the Baptism
The baptism of believers in the Holy Ghost

[in the Upper Room, on the day of Pentecost]
is witnessed by the initial physical sign of
speaking with other tongues as the Spirit of
God gives them utterance (Acts 2:42). The
speaking in tongues in this instance is the same
in essence as the gift of tongues (1 Cor. 12:4-10,
28), but different in purpose and use (Menzies
1980, 388) (Emphasis mine).
Some Protestant Charismatics and most Roman Catholic

Charismatics would not regard tongues as the initial
evidence, but rather an evidence of the baptism of the Holy
Spirit. I personally believe it is possible to experience
the phenomenon of tongues without being baptized in the
Holy Spirit. Among this group, the baptism may occur
simultaneously with conversion or subsequent to conversion,
depending upon the individual’s expectancy and other
criteria.
An important leader in the Roman Catholic Church, Cardinal

Leon Joseph Suenens, teaches that the baptism in the Holy
Spirit occurs at water baptism and is renewed at confirmation.
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RANDY CLARK

(For Catholic theology, the experience of regeneration/
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at infant baptism.) He writes in his book,
A New Pentecost?:
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what many Catholics need to do is to
realize that, for us, as well as the majority of
Christian Churches, there is not a duality of
baptisms, one in water and one in the Spirit. We
believe there is but one baptism. Baptism in the
Holy Spirit is not a sort of super-baptism, or a
supplement to sacramental baptism which would
then become the pivot of the Christian life….Our
one and only baptism is at the same time both
paschal and Pentecostal. To avoid from now
on all ambiguity, it would be better not to speak
of “baptism in the Holy Spirit” but to look for
another expression….Different expressions are
being used to define this experience of baptism
in the Spirit: the grace of actualizing gifts already
received, a release of the Spirit, a manifestation
of baptism, a coming to life of the gift of the Spirit
received at Confirmation, profound receptivity or
docility to the Holy Spirit (Suenens 1975, 80-81).
Consideration of the Scriptures That Form

the Basis of the Pentecostal Position
Acts 2:1-13 Pentecost

Acts 8:12-17 Samaria
Acts 9:1-19/ 22:16 Paul
Acts 10:44-46/11:14-16 Cornelius
Acts 19:1-9 Ephesian disciples
10
Evidence of the Baptism

The above Scriptures are the primary ones used by
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Holy Spirit as an experience subsequent to conversion. They
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the respective
passages as already regenerated by the Holy Spirit, having
entered into the New Covenant experience of the new birth.
The Evangelical understanding is that the above passages

are descriptive of the new birth; which is the entry into
the New Covenant at the time of Christian conversion.
Simultaneously receiving the baptism in the Holy Spirit at
conversion is understood to be the New Testament pattern.
The Evangelical belief is the baptism in the Holy Spirit is an
experience simultaneous with being born again.
While I was a student at the Southern Baptist Theological

Seminary in Louisville, Kentucky, I met a graduate
student, Larry Hart, working on his Ph.D. dissertation. His
enthusiasm, love, joy, and Christian spirit really impressed
me. We had several conversations while I was writing a
term paper on the subject of the Charismatic Movement,
and he was writing his Ph.D. dissertation on “A Critique of
American Pentecostal Theology.”
Larry, who is a Southern Baptist, shared with me that when

he came to Southern Seminary he argued for the baptism in
the Holy Spirit as a subsequent experience to conversion,
just as any Assembly of God minister would do. He had
received his BA degree in Psychology from Oral Roberts
University, he later became Chaplain there and served as
Associate Professor in the Religious Department at the
University.
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RANDY CLARK

I was surprised when he stated he no longer believed the
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Neither did he believe that tongues was the initial evidence
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gift of tongues. I asked him what changed his mind and he
said, “The Bible.” I asked what changed his mind about how
he had been interpreting the Bible, and his answer was that
he had read the book entitled “Baptism in the Holy Spirit by
James D.G. Dunn.” He came to his conclusions because he
had been unable to refute Dr. Dunn’s exposition of Scripture.
I believe Dr. Dunn’s book is still one of the most important
books on this subject. It is a meticulous exegesis of all the
biblical passages in the New Testament on this subject, and
has also convinced me that the Pentecostal position demands
that some Scriptures be given a meaning other than what
appears to be the plain meaning of the context.
However, Howard Irwin’s book Conversion‑Initiation and
the Baptism in the Holy Spirit, which was written to refute
Dunn’s book, has also convinced me that the Evangelical
position demands that some Scriptures be given a meaning
other than what appears to be the plain meaning of the
context. This has brought me to the position that God is a
God of diversity who does not have to fit his work into either
the Pentecostal or the Evangelical position. He sometimes
baptizes in the Holy Spirit at conversion, and at other
times baptizes in the Holy Spirit subsequent to conversion.
Sometimes tongues accompany this baptism and sometimes
does not. I will now look at these Scriptures in more detail.
Acts 2:1-13
These verses describe the disciples’ experience in the upper
room. They were saints of God who were saved by faith, just
as Abraham, Isaac, Jacob, David, and other justified believers
12

in the Old Testament. However, they were unique because
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Baptist, they were still under the Old Covenant. The full
experience of the Holy Spirit in an abiding manner was not
possible until the New Covenant was established. This did
not occur until the Day of Pentecost. Since today we do not
live our lives in two dispensations or, in other words, under
two covenants, the 120 disciples’ experience cannot be the
model for our Christian experience.
However, what are we to make of the eleven disciples

who had received the Holy Spirit on the night of the first
resurrection recorded in John 20:22? One cannot argue that
Pentecost was their reception of the Spirit. For these eleven,
the experience was subsequent. However, for the remainder
of the 120, it appears to have been simultaneous with the
regenerating work of the Spirit.
Acts 8:12-17
Acts 8:12 tells us that when the Samaritans “believed Philip
as he preached the good news of the Kingdom of God and
the name of Jesus Christ, they were baptized, both men and
women.” I want you to note they believed and were baptized.
Acts 8:14-17 tells us that the Apostles at Jerusalem sent Peter

and John to Samaria when they heard that the Samaritans
had “received the word of God.” Peter and John “prayed for
them that they might receive the Holy Spirit; for it had not
yet fallen on any of them, but they had only been baptized
in the name of the Lord Jesus. Then they laid their hands on
them and they received the Holy Spirit” (vv. 15-17).
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RANDY CLARK

On the surface this passage does seem to teach, at least
the possibility of, theXI or higher)in the Holy Spirit being
baptism
subsequent to conversion, but questions still remain. Was
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in the Spirit subsequent to conversion or was it their genuine
conversion with its correspondent simultaneous baptism in
the Holy Spirit?
Dr. James D.G. Dunn believes the latter. He believes Luke

means for us to understand that the Samaritans’ faith was
defective. He gives us two reasons for believing so. First,
Luke does not use the usual Greek word for “believe” in
reference to the Samaritans. Rather, he uses a different Greek
word that means “to believe” (intellectual assent), which is
head knowledge. It also means to agree intellectually with
what has been said. Hence, intellectual assent to propositional
truth is a defective belief because it does not involve the full
commitment of the person. Secondly, Dunn believes that
Luke intends to use Simon as a model for the Samaritans.
Since Simon’s faith was defective, so was the Samaritans’.
(I find it interesting that this argument of Simon being a
model indicating that the Samaritans’ faith was defective
is later not applied to Apollos and the Ephesian disciples.
Consistency would demand that this model idea would
prove the Ephesian disciples were really already Christian
disciples like Apollos. Dunn, however, is not consistent in
applying his arguments when they do not fit his system.)
Michael Green has noted that the word Luke used for
“believe” is used for the saving kind of belief in other biblical
passages and thus finds Dunn’s argument weak. I, too,
believe this is the weakest point in Dunn’s book. Here, the
Pentecostal perspective of subsequence is the most natural
meaning of the text in its context.
14

I believe God, in His sovereignty, withheld the Holy Spirit
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visible manifestations of the Holy Spirit, especially tongues,
in the early days of the Church. It was a visible sign of
God’s breaking down prejudicial barriers and accepting all
men and women into the church on the basis of repentance
and faith alone. Though tongues were not specifically
mentioned in this passage, some visible manifestation was
present. The Bible explicitly says that “when Simon saw
that the Spirit was given….” Some possible manifestations,
which Simon might have witnessed are shaking, trembling,
and being slain in the Spirit (cf., 8:18). I personally believe
that if tongues were the primary manifestation, Luke would
have stated so in the writing of the Book of Acts.
Acts 9:1-19; 22:16

Let us now consider the conversion of Saul of Tarsus who
would later become the Apostle Paul. Pentecostals and many
imprecise Evangelicals consider the experience of Saul on
the Damascus Road to have been his conversion. But, this
does not bear up under Scripture. Paul tells us in Acts 22:16
that after the Damascus Road experience, even after Ananias
was used to heal his eyes, Ananis told him to “rise and be
baptized, and wash away your sins, calling on his name.”
In 9:17, Ananias tells Paul that God had sent him to Paul in
order that Paul may regain his sight and be “filled with the
Holy Spirit.” Verse 18a tells us that “immediately something
like scales fell from his eyes and he was baptized.” Paul
never tells us exactly when he was filled with the Holy Spirit.
One can only conjecture. I believe, based upon Acts 2:38,
that Paul probably received the filling of the Holy Spirit
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RANDY CLARK

at the time of his repentance baptism, which was the New
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point is that Saul was not yet a Christian when
Ananias came to him, so his filling with the Holy Spirit could
have been simultaneous with his conversion as much as it
could have been subsequent to his conversion. Scripture
does not specify.
One last matter in Acts 9:5 to be considered is Saul’s

question, “Who are you, Lord?” He could not have been
placing faith in Jesus with the title “Lord” because he did
not know who was appearing to him. And further, the Greek
word for Lord, “kurios” also had the meaning of “Sir”. Saul
was most likely using this latter meaning.
Acts 10:44-46; 11:14-16

Now let us look at the story of Cornelius. Pentecostals see
Cornelius as already saved and the experience of tongues
at Peter’s preaching as his baptism in the Spirit, which was
subsequent to his time of conversion. I do not agree.
It is true Cornelius was a religious man. He was “a devout

man who feared God with all his household, gave alms
liberally to the people, and prayed constantly to God” (Acts
10:2). Cornelius was a “God-fearer”. This title was used for
those Gentiles who embraced the moral law and worshipped
the One God of Judaism. He too, was justified by faith under
the Old Covenant. His experience, however, was not that of
the new birth under the New Covenant.
Cornelius himself, told Peter that the angel had told him
to “send to Joppa and bring Simon called Peter, he will
16

declare to you a message by which you will be saved ...”
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Again tongues was given to verify to the Apostle Peter
the legitimacy of their conversion and acceptance by God.
Another barrier was torn down. Not only was God accepting
Jews and Samaritans, but now he was accepting Gentile
God-fearers into the Christian faith and Church.
This passage does not fit the Pentecostal system, just as

the Samaritan passage does not fit the Evangelical system.
Again, God does not fit His work into either the Pentecostal
or the Evangelical position on this subject. Rather, He is a
God of diversity that is revealed through both positions.
Acts 19:1-7
Finally, let us consider the case of the disciples at the city
of Ephesus. Again the Pentecostals find here a classic
text that seems to teach the baptism in the Holy Spirit as
an experience subsequent to conversion. They see these
disciples as Christians, but do not believe they received the
“baptism in the Holy Spirit.” This is based upon the King
James Version of Acts 19:2. It reads, “Have ye received the
Holy Ghost since ye believed?” Dunn emphasizes that this
is an inaccurate translation, which has been corrected in the
modern translations. The proper translation reads, “Did you
receive the Holy Spirit when you believed?” When I first
read Dunn’s book, this argument convinced me, not being a
Greek scholar myself. Since that time, the New International
Version has been printed. In its footnote to Acts 19:2 it has
“after” as a possibility rather than “when.” I realize now
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RANDY CLARK

that the modern translations were completed since the
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translation. Either “when” or “after” would be possibilities
of reflecting the meaning of the Greek word.
I thought it would be very interesting to see how this verse

was translated into other languages, as well as English prior
to 1901. I found this so interesting that I called the library
of The Southern Baptist Theological Seminary and asked
them to send me the photocopies of English translations
of this passage that would have been written prior to
1901. I received photocopies of four of the oldest English
translations. They were written in the 1500s prior to the King
James Version. All of them translated the word as “since”
rather than “when.”
Dunn believes Paul’s question, “Did you receive the Holy

Spirit when you believed?” really was a test to see if these
men were Christians or not. The Apostolic preaching as
recorded in Acts always mentioned the Holy Spirit; note
Peter’s Pentecostal sermon in the second chapter of Acts.
How could these men have accepted the gospel of Jesus
Christ and not have heard of the Holy Spirit? I believe it
would have been very unlikely. Today’s preaching, however,
would find this omission of the Holy Spirit commonplace in
much of the Church.
According to Acts 19:3-5, men had been baptized by John

the Baptist but had not received Christian baptism. We
know that Luke did not reserve the word “disciple” for
Christian disciples only, for in his gospel he speaks of John
the Baptist’s disciples (Luke 7:18). Dunn believes they were
18

the disciples of John the Baptist. They received the Holy
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conversion-initiation
and not subsequent to it. It should be taken into account
that the term “conversion-initiation” allows for the concept
of subsequence from a Pentecostal perspective because
Pentecostals would not see baptism in water as necessary for
conversion though it would certainly be a part of initiation
into the local church.
It is not enough to hide behind the supposedly “correct”

translation of Scripture and precise biblical language
pertaining to the baptism in the Holy Spirit. Pentecostals
and Charismatics today, like their spiritual forerunners of the
Holiness Movement and the earliest Methodists, are to be
praised for their emphasis on the experience of the Spirit.
I am presently reflecting upon my study in this area. As I do

so, I recall Roman Catholic Cardinal Leon Joseph Suenens’
language about “appropriating” the reality of our potential in
Christ. Arnold Bittlinger, a German Lutheran Charismatic
professor of Theology, believes:
Every Christian has been baptized in both [water

and spirit] or he or she is not a Christian in the
full sense of the word. In baptism one receives
potentially everything one will ever receive
in Christ. But God’s purpose in baptism must
be actualized through the appropriation of its
potential in the life of the individual Christian
(Culpepper 1977, 59).
19
RANDY CLARK

And again, from the non-Charismatic Southern Baptist
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professor, Dr.(version
Robert XI or higher)
Culpepper:
You might Itnotisbebetter

able totoaccess
speaktheincorrectly
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of aPDF. Please close this PDF
second
blessing or a second Pentecost and lay hold of
the reality of new life in Christ than to let the
soundness of our doctrine rob us of its substance
(Culpepper 1977, 72).
One of the great New Testament scholars of our day, Gordon

Fee, has a wonderful chapter on the Baptism in the Holy
Spirit in his book entitled Gospel and Spirit: Issues in New
Testament Hermeneutics. Chapter 7, “Baptism in the Holy
Spirit: The Issue of Separability and Subsequence”, is very
helpful in healing the divide between Evangelicals and
Pentecostals. Dr. Fee states:
The purpose of this present essay is to open the
question of separability and subsequence once
again, and (1) to suggest that there is in fact
very little biblical support for the traditional
Pentecostal position on this matter, but (2) to
argue further that this is of little consequence to
the doctrine of the baptism in the Holy Spirit,
either as to the validity of the experience itself or
its articulation.” (Fee 1991, 106-107).
He states again,
“What I hope to show in the rest of this essay is

that the Pentecostals are generally right on target
biblically as to their experience of the Spirit.
Their difficulties arose from the attempt to defend
it biblically at the wrong point (Fee 1991, 108).
20

I find myself in total agreement with the position of Dr. Fee
■ Adobe
whenReader (version XI or higher)
he writes:
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thus to access the
as content
a New of thisTestament
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scholar, against some cherished Pentecostal
interpretations, I have in no sense abandoned
what is essential to Pentecostalism. I have only
tried to point out some inherent flaws in some
of our historic understanding of the texts. The
essential matter, after all, is neither subsequence
nor tongues, but the Spirit himself as a dynamic,
empowering presence; and there seems to me to
be little question that our way of initiation into
that -- through an experience of Spirit baptism
-- has biblical validity. Whether all must go that
route seems to me to be more moot; but in any
case, the Pentecostal experience itself can be
defended on exegetical grounds as a thoroughly
biblical phenomenon … I think it is fair to note
that if there is one thing that differentiates
the early church from its twentieth-century
counterpart it is the level of awareness and
experience of the presence and power of the
Holy Spirit. Ask any number of people of
today from all sectors of Christendom to define
or describe Christian conversion or Christian
life, and the most noticeable feature of that
definition would be its general lack of emphasis
on the active, dynamic role of the Spirit.
It is precisely the opposite in the New Testament.

The Spirit is no mere addendum. Indeed, he
is the sine qua non, the essential ingredient,
of Christian life. Nor is he a mere datum of
21
RANDY CLARK

theology; rather, he is experienced as a powerful
■ Adobe Reader
presence in theirXI
(version lives (Fee 1991, 110-111) (Italic
or higher)
emphasis Fee’s, bold emphasis mine).
Dr.listed
viewers Fee sets out to indicate (by looking at the biblical texts
above.
to see reception of the Spirit as something that was part and
parcel of their conversion experience) that this reception was
inclusive of receiving the Spirit accompanied with visible
manifestations of His presence.
Indeed, it was the Pentecostals’ ability to read

the New Testament existence so correctly, along
with their frustration over the less-than-adequate
norm of anemia that they experienced in their
own lives and in the church around them, that
led to seeking for the New Testament experience
in the first place. The question, of course, is,
if that was the norm, what happened to the
church in the succeeding generations? It is in
pursuit of that question that an understanding
of the Pentecostal experience as separate and
subsequent lies (Fee 1991, 116).
Dr. Fee raises the questions whether or not the Pentecostal

experience must be seen as not biblical because it does not
fit the biblical pattern, or if they need to reinterpret the Bible
to fit their experience. To both these questions he answers
NO! How then are we to let the Bible speak clearly what
it says, and also validate the Pentecostals’ experience of
the Spirit? He writes:
On the one hand, the typical evangelical or

reformed exegete who disallows a separate and
subsequent experience simply must hide his or
22

her head in the sand, ostrichlike, to deny the
reality–the XI or
biblical higher) what has happened
reality–of
to so many Christians. On the other hand, the
You might Pentecostal
not be able tomust
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biblical data to fit his or her own experience.
The solution, it seems to me, lies in two areas: (1)
An examination of the components of Christian
conversion as they emerge in the New Testament,
and (2) an analysis of what happened to Christian
experience once the church entered into a second
and third generation of believers.
Without belaboring any of the points in detail,

it seems to me that the components of Christian
conversion that emerge from the New Testament
data are five:
1. The actual conviction of sin, with the

consequent drawing of the individual to
Christ. This, all agree, is the prior work of
the Holy Spirit that leads to conversion.
2. The application of the atonement in the
person’s life, including the forgiveness of
the past, the canceling of the debt of sin. I
would tend to put repentance here as a part
of the response to the prior grace of God,
which is also effected by the Spirit.
3. The regenerating work of the Holy Spirit
that gives new birth, that brings forth the
new creation.
4. The empowerment for life, with openness
to gifts and the miraculous, plus obedience
to mission. This is the component that
23
RANDY CLARK

Pentecostals want to make subsequent to
■ Adobe Readernumbers
(version1,XI2,or
3,higher)
and the Protestant tradition
wants to limit simply to fruit and growth,
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altogether.
5. The believer’s response to all this is
baptism in water, the offering of oneself
back to God for life and service in his
new age community, the church. This act
obviously carries with it the rich symbolism
of elements 2 and 3 (forgiveness and
regeneration), but in itself effects neither.
The crucial item in all of this for the early church

was the work of the Spirit; and element 4, the
dynamic empowering dimension with gifts,
miracles, and evangelism (along with fruit and
growth), was normal part of their expectation and
experience. (Fee 1991, 117-118)
Fee points out that the problem is that point 4, the dynamic
reality of the Spirit became lost in the subsequent history of
the church. A condition arose which was very different from
the experiences of the New Testament believers.
Christian life came to consist of conversion

without empowering, baptism without
obedience, and grace without love. Indeed the
whole Calvinist-Arminian debate is predicated
on this reality, that people can be in the church,
but evidence little or nothing of the work of the
Spirit in their lives (Fee 1991, 118).
24

Few would argue that this is the case, but how did this
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situation (version XI or higher)
develop?
There not
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twoable
main reasonsthe
to access forcontent
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of this PDF. The firstclose this PDF
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is that the New Testament was written to first generation
Christians who were baptized as adults, thus the issue
of second and third generations wasn’t addressed. The
conversions for the succeeding generations of those who
grew up in Christian homes would not be so dramatic or life
changing. The dynamic experiential nature of the conversion
experience would be the first to go. (Fee 1991, 118)
The second reason, and most devastating, was the connection

between water baptism and the reception of the Spirit. With
the eventual acceptance of the practice of infant baptism the
dynamic experiential nature of conversion was lost. This
would prove to be the case for most of Christian history,
but it was not the situation in the Bible. All the pietistic
movements since the Montanists to the Toronto Blessing
must be understood as a reaction to the sub-normal life of
the Christians in the church in comparison to the life in the
Spirit that is depicted in the Bible (Fee 1991, 119).
It is precisely out of such a background that one

is to understand the Pentecostal movement with
its deep dissatisfaction with life in Christ without
life in the Spirit and their subsequent experience
of a mighty baptism in the Spirit. If their timing
was off as far as the biblical norm was concerned,
their experience itself was not. What they were
recapturing for the church was the empowering
dimension of life in the Spirit as the normal
Christian life.
25
RANDY CLARK

That this experience was for them usually a
separate XI or higher)
experience in the Holy Spirit and
subsequent to their conversion is in itself
You might probably
not be able to access the
irrelevant. content
Given of this
their placePDF. Please close this PDF
in the
history of the church, how else might it have
happened? Thus the Pentecostal should probably
not make a virtue out of necessity. At the same
time, neither should others deny the validity of
such experience on biblical grounds, unless, as
some do, they wish to deny the reality of such
an empowering dimension of life in the Spirit
altogether. But such a denial, I would argue,
is actually an exegeting not of the biblical
texts but of one’s own experience in this later
point in church history and a making of that
experience normative. I for one like the biblical
norm better; at this point the Pentecostals have
the New Testament clearly on their side (Fee
1991, 119) (Italic emphasis Fee’s, bold emphasis
mine).
The above quotes can be summarized as follows; the

Pentecostals view of the Baptism in the Holy Spirit to be the
evidence of speaking in tongues at a subsequent experience
to their conversion, is based upon weak biblical support.
The Evangelicals have done an even greater injustice to the
biblical text by almost totally missing the nature of Christian
life as a life of vibrant, dynamic, supernatural life in the
Holy Spirit. The necessity for a subsequent experience is
the Spirit is not necessitated by biblical texts but rather their
place in Christian history, because for many people their
baptism in the Spirt was subsequent.
26

I believe Evangelicals owe a great debt to the Pentecostals.
■ Adobe
They,Reader
along (version
with theXI or higher) Movement that followed
Charismatic
later, have been virtually alone in emphasizing that the
You might not begrace
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stillcontent of this PDF.
the birthright of the Please
Church.close this PDF
They rejected dispensationalism’s view that the gifts of the
Spirit were dying out with either the death of the Apostles or
the canonization of the New Testament.
Today, many within the Evangelical camp are listening to

their brother Pentecostals and Charismatics brothers. We
cannot deny the genuine accounts of the “sign gifts” in
operation today. The Charismatics particularly have left the
“saw-dust” trail and have entered the graduate departments
of our universities. Much of what they say about the gifts
is well balanced and biblical. It is actually more accurate
than Evangelical interpretations of the gifts. What I am
excited about today is the possibility of Evangelicals being
open to expecting and experiencing the gifts of the Holy
Spirit while not having to identify with the Pentecostal
interpretation of the “baptism in the Holy Spirit”; nor what I
believe has been a legalistic-Pharisaic attitude within much
of Pentecostalism. We must, as God does, look at the motive
behind this legalism within Pentecostalism. I believe it is
motivated by a misunderstanding of Christ’s understanding
of holiness coupled with a deep love for Him. Therefore,
let us be temperate in our condemnation of this legalism. In
reality, this legalism seems to be passing away, and it must
also be noted that there was also legalism on the part of many
Evangelical groups at the turn of the century.
Furthermore, let us not forget the multiple examples of great

men and women of God who spoke of an experience, call
it what you may, subsequent to conversion which radically
changed their lives and made them victorious: men like John
Wesley, D.L. Moody, R. A. Torrey, and Charles Finney.
27
RANDY CLARK

I personally sense my inadequacy in the area of ministry
■ Adobe
and relationship to the
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or higher)
Cho and the late John Wimber have emphasized our need
to be intimate to the
with access theSpirit.
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of this PDF. calls
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“developing a secret history with God.” This is the deep
need of the Church today.
28

{ Chapter 4 }
Appropriating the Baptism
I have given much thought to the prerequisite conditions for

this spiritual experience of the baptism in the Holy Spirit, if
there are any conditions. It seems to me that the first possible
condition is to become aware of our personal inadequacy
in our Christian life. We must recognize our defeatedness,
our indifference, our lack of power, and lack of faith, etc.
Second, we must desire for this condition to change. By this
I mean we develop a serious desire or hunger to be victorious
Christians. Third, we must want our lives to honor God and
to be used in his service, for his glory. Then, we do not ask
for a spiritual high to make us feel good, or for an experience
that can boost our ego or spiritual pride. Rather, we are
asking for power and gifts to make us commensurate to the
task before us of binding the “Strong Man” and plundering
his home. The task is that of “breaking down the gates of
hell.” For in our victory God is glorified, honored, pleased,
and we are edified. This empowering enables our faith to
express itself in love.
Billy Graham said:
I think it is a waste of time for us Christians to

look for power we do not intend to use: for might
29
RANDY CLARK

in prayer, unless we pray; for strength to testify,
■ Adobe Reader
without(version XI or higher)
witnessing; for power unto holiness,
without attempting to live a holy life; for grace
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be able to access
unless the content
we take of thisfor
up the cross; PDF. Please close this PDF
power
in service, unless we serve. Someone has said,
“God gives dying grace only to the dying”
(Graham 1978, 107).
I am excited about what I see happening in the body of

Christ right now. Since I went to Toronto Airport Vineyard
and was used to begin the meetings, I have been privileged
by God’s grace to meet key leaders of both Evangelical and
Pentecostal streams. I am discovering there is much more
openness to diversity of spiritual experiences than there
was twenty years ago. I find Pentecostals open to working
with me, knowing that I don’t believe one must speak in
tongues to be baptized in the Spirit; though I have had a
prayer language since 1971 yet it did not occasion my
baptism in the Holy Spirit. At the same time, I am finding
Evangelicals who are open to working with me knowing that
I do believe in the gifts of the Spirit, and in the baptism of the
Spirit occurring both simultaneously with conversion, and
more often subsequent to conversion. I am finding men of
Evangelical stripe who admit they were baptized in the Holy
Spirit after their conversion; I am also meeting Pentecostals
who admit that they believe one could be baptized in the
Holy Spirit before receiving one’s prayer language, at the
time one received it, or after one received it.
In summary, the traditional walls are beginning to fall.

Why? Because desperation has risen in the hearts of people
to experience what the Bible speaks of in such experiential
terms, rather than being satisfied with a tidy, supposedly
theologically correct understanding of the baptism in the Spirit.
30
Appropriating the Baptism

While I was attending seminary at the Southern Baptist
Theological Seminary XIinorLouisville,
higher) Kentucky, I was told
by Dr. Louis Drummond about the great Shantung Revival
You might
amongnot thebeNorth
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accessMission
the content of this
of the PDF. Please
Southern Baptistclose this PDF
Convention. Although I graduated in 1977, I had never read
anything about the Shantung Revival (the book I reprinted
in 1995) twenty years later. For several weeks I had an
impression coming into my head to get anything written
about the Shantung Revival and read it. I was captivated
by this revival among Southern Baptist missionaries in
1932. It is clear it began among the leadership who were
tired and burned out. They admitted their need for more
and discovered that some of the leaders among them were
not even truly born again. The emphasis was a study of
the Bible relating to the Holy Spirit and a baptism of the
Holy Spirit. As I read Shantung Revival I found everything
that has been happening in the Toronto Blessing, except the
animal sounds, which have been so blown out of proportion.
I write this April 18, 1996, and to the best of my knowledge
there have only been 12 times that there were animal sounds
at the Toronto Airport Christian Fellowship, and only three
times in meetings which I have led. Considering there have
been meetings six nights a week since January 20, 1994, in
Toronto, and I have been in over 350 Renewal meetings,
15 occurances is not indicative that this is one of the main
things God has been doing in this Renewal.
But, about the other things that often occur -- the shaking,
the falling, the crying, the laughing -- all of these things
occurred in the Shantung Revival. These things seem to
occur everywhere people have been seeking the fullness of
the Holy Spirit. I have found evidence of this in Protestant
revivals from all over the world, from Roman Catholic
histories of revival, and from the Bible.
31
RANDY CLARK

32

{ Chapter 5 }
Summary
Let me state that I believe the Bible does not fit either the
Pentecostal or the Evangelical systems regarding the baptism
in the Holy Spirit, both are too narrow. I believe the same
God that did not make two fingerprints or two snowflakes
alike did not intend to make our experience of his Spirit
to be the same for everyone. When we look back at the
passages in Acts we find that the people were baptized in
the Holy Spirit at a prayer meeting with tongues (Acts 2)
and at another prayer meeting without tongues (Acts 4:31).
Sometimes the Spirit came after baptism with the laying on
of hands, with no tongues occurring (Acts 8). At other times,
we are not told the particulars of how or when someone was
baptized with the Spirit (Acts 9). Baptism in the Spirit can
occur at the time of conversion, before water baptism, with
tongues and prophecy accompanying it (Acts 10). Or it can
also occur after water baptism with the laying on of hands
accompanied by tongues and prophecy. There does appear
to be at work here a God who likes diversity, and I suggest
we need to learn to like diversity. I believe if we could learn
to appreciate this biblical diversity, it would enable us to
appreciate the diversity within the body of Christ, which
Satan has used to divide us.
33
RANDY CLARK

In my church we honor and welcome people who have had
■ Adobe
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to baptize us and fill us with his Spirit in whatever way he
so chooses. In this manner we can find unity in the midst of
diversity.
As a matter of fact my emphasis has not been so much on the

experience of being baptized in the Spirit as it has been on
the fruit of having an intimate relationship with Jesus Christ.
The reason I have encouraged the people of my church not
to ask someone if they have been baptized in the Spirit is that
the answer doesn’t really tell one much. What do I mean
by this? Well, it’s like asking someone if they have had a
wedding. They may answer, “Yes,” but you don’t know
anything about the relationship. They may be living in hell
in the marriage or in marital bliss. They may have had a
wedding, but are now divorced, widowed, or separated. One
does not really know much about the relationship by asking
someone if they have had a wedding. Rather ask them about
how intimate they are with their mate and if they love him/
her more today than when they first married.
In like manner, people could have had an experience, call

it baptism in the Holy Spirit, years ago but now they are
cold, lukewarm, or backslidden, or they may be passionately
in love with God. Focus on the relationship. In this way
people cannot hide behind an experience of the past. It is
not enough to have had a baptism in the Holy Spirit; we must
continue to be filled with the Holy Spirit.
Not only does the Bible reflect diversity of experiences

pertaining to the baptism of the Holy Spirit, but also the
34
Summary

history of the Church does. I must believe that Jesus was
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the reception of power (Luke 24:49 and Acts 1:8). I believe
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emphasize
the “red,” referring to the words of Jesus in the Bible. When
I read the history of the Church I find men who had received
power and then had a powerful influence upon the Church
and society. Some of these people, like Francis of Assisi,
Ignatius Loyola, and Mother Teresa, were Roman Catholic;
others like George Whitefield and Billy Graham were/are
Reformed; others like John Wesley, E. Stanley Jones, and
Charles Finney were Arminians; and still others like Maria
Woodworth-Etter, John G. Lake, Smith Wigglesworth, T.L.
Osborn, Oral Roberts, Omar Cabrera, Carlos Annacondia,
Claudio Freidzon, Luis Palau, and David Yonggi Cho are
Pentecostals. I cannot believe that the non-Pentecostals
mentioned above were not baptized with the Holy Spirit
because they did not speak in tongues, and that others who
have spoken in tongues, but who have had little impact upon
the Church and society have been baptized in the Spirit. If
power is a major purpose and evidence of the baptism in the
Holy Spirit, then I must acknowledge both Church history
and the Bible indicate that people can be baptized in the
Holy Spirit with diverse experiences in how they received
this baptism. See the book, Powerlines, which records the
expressions of the Spirit in many famous Evangelicals.
Billy Graham concludes his book, The Holy Spirit with this
illustration:
Over 100 years ago, two young men were talking

in Ireland. One said, “The world has yet to see
what God will do with a man fully consecrated to
Him.” The other man meditated on that thought
35
RANDY CLARK

for weeks. It so gripped him that one day he
exclaimed, “ByXItheorHoly
higher)
Spirit in me I’ll be that
man.” Historians now say that he touched two
You might continents
not be ablefor
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Moody. (Graham 1978, 220)
Let us strive to be spiritual leaders of the Church, willing to

pay the price of putting His Kingdom before our own. May
we desire to have many repeated fillings of the Spirit in order
that we might be known as men and women full of the Holy
Spirit. Let us humble ourselves before God that he might lift
us up. Let us truly acknowledge our personal weakness that
we might turn from self and the flesh to Christ and the power
of his Spirit. Let us love one another as mutual leaders in
his Church and pray for each other, confess our sins to each
other and carry each other’s burdens. Let us quit fighting
each other and fight the real enemy, Satan, who accuses the
brethren.
36

{ Chapter 6 }
Case Studies of Baptisms
A personal baptism in the Holy Spirit

Randy Clark, Pastor of the Vineyard, St. Louis,
Missouri. October 27, 1989 10:45 a.m.
Last night was the most powerful experience of God’s
presence to date. It was more powerful than my conversion
as far as experiencing the manifest presence of God. (I am
not talking about the experience of grace-forgiveness at
conversion). It was more powerful than the experience I had
at the 1984 James Robison Bible Conference--an experience
of great humbling, love, and emotion. It was more powerful
than the “baptism in the Holy Spirit” which occurred in
March 1984 that lasted for 13 minutes and was characterized
by electrical power running through my body. This fresh
baptism was awesome because God alone is awesome.
I am writing this down because I never did record the other

experiences, believing at the time I could never forget any
of the details. However, time and experience have proven
otherwise. I do not remember clearly the details of those
experiences with God. I do know, however, that those above
mentioned experiences, and my healing and being called to
preach, have altered the course of my life and its purpose.
They have been radical experiences producing radical
changes in my life.
37
RANDY CLARK

I now shall try to put into words -- which cannot adequately
■ Adobe
describe the (version
Reader glory of the experience
XI or higher) -- my reflections on last
night’s meeting, and my fresh baptism in the Holy Spirit.
viewers
Thelisted above.
meeting was the seventh session of the 1989 Regional
meeting for the Association of Vineyard Churches. I went
not really expecting some new empowering, but rather some
better understanding of the many changes the Holy Spirit
was initiating in the Vineyard movement. The six previous
meetings had been good, but I had sensed no stirring by
the Holy Spirit in regard to myself. The last meeting was
Thursday night and Todd Hunter spoke on “Obedience.”
Near the end of the message I felt the Holy Spirit beginning
to affect me. Hot tears were running down my face. They
were not tears of conviction, but tears of confirmation--of
God’s nearness, and of God’s heart for evangelism. (Todd
was alluding to evangelism at this point in his message.)
At this time I had a strong impression that of the five-fold
ministry, evangelism /evangelist was what I was called to
do. I had been struggling with this issue for some time. John
Wimber had told me that he felt God had shown him twice
that there was an apostolic call upon my life. That was in
1985 and in 1986. He had told me the first time we met
and he prayed for me (January 1984), “You are a Prince in
the Kingdom of God….” and other encouraging prophetic
words.
Bob Jones had told me in August of 1985 that I had a strong

“teaching anointing.” Only the day before this experience,
Bob Jones said I was anointed in revelatory gifts-prophecy,
in evangelism, and in pastoring. However, I felt like all this
was too vague.
38

While I was sitting, listening to Todd, with tears running
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I thought, will goclose this PDF
forward during ministry time and ask God to confirm this
call to evangelism, or anointing for evangelism.” I thought
somebody would speak prophetically to me as confirmation.
The invitation was for those pastors who sensed emptiness in
ministry, a lack of power and anointing, and who realized a
lack of power in praying for the sick. When I went forward,
Happy Leman came and prayed for me. I do not remember
exactly what he said, but he said nothing about evangelism.
Another person came to pray for me; I do not know who she
was. Both times I sensed a low-grade anointing of the Holy
Spirit, but nothing really powerful or confirming happened.
I then felt impressed to have Steve Nicholson pray for me.

I had prayed for him in August of 1985 and there was a
prophetic insight to pray for “all the gifts commensurate to
the office of an apostle.” God came, and Steve was consumed
by the Holy Spirit. Now I felt he should pray for me. So,
I asked him to pray for me and he did. He prayed for the
restoration of vision and faith in me, and for the restoration
of expectancy and power like I had known in ‘85 after a long
fast. He prayed for God’s purposes to be renewed in me. He
said, “You thought you could just pastor one congregation
in St. Louis, but God has more in mind,” and other things
which I do not remember.
The anointing of God resting on me grew more powerful

and it became difficult to keep standing. The power in my
hands, especially the right hand, intensified to about a 6 on
a scale of 0 to 10, with 0 equal to no witness and 10 equal
to painful witness of power or electricity. My hands were
39
RANDY CLARK

shaking from the electricity. However, Steve said nothing
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benediction was given but I had resolved not to open my
eyes or move from where I was standing as long as I felt
God’s presence on my physical body. Finally the witness
became so weak that I opened my eyes, and turned around
to prepare to leave.
A very brief period of time passed when Ron Allen, the Area
Pastoral Coordinator in Indiana came up to me. He asked
where DeAnne was and how my son was doing. I answered
Josh was fine. Then he said, “The enemy has tried to take
your son, but he did not succeed. Joshua and you will stand
hand in hand before the nations.” I was still so dazed that I
made what I now know was an inadequate response. I just
smiled and said, “That’s good.”
Ron left and I sat down to write what he had just told me.
When I did, the reality of what he said hit me and I began
to weep. I knew Ron was especially gifted in evangelism.
I thought, “I’ll tell him what I believed God had impressed
upon me about being for evangelism.” I was thinking that,
like Timothy, I would be connected with a local church as a
pastor and primarily be engaged as an evangelist within the
pastoral role.
I went up to Ron and told him all of this. He did the Bob
Jones “thing” of hand to hand, and said he felt the witness
of the middle finger--representing evangelism. He felt that
what I was sensing was true. I did not put much confidence
in the hand to hand “thing” of Bob Jones, so this did not
convince me. Ron then asked me if he could pray for me.
40

I believe what happened this time in prayer was God’s
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feel electricity going from his hand into my chest -- about a
3 on the scale. My right hand began to feel electricity, which
caused it to twitch and then shake. As he continued to pray,
I began to feel electricity in my left hand, but without the
twitching or shaking. It was “buzzing.”
I was standing there with my eyes closed and overheard Ron

tell someone to blow on my heart. When the person did I
was “slain in the Spirit.” It was as if I had been pushed
down, but nobody pushed me in the slightest way. Right
before this happened, the power in my hands had reached
a 7. When I fell to the floor everything intensified and I
was now really affected emotionally, not just crying but
weeping loudly and uncontrollably. I felt what I believe
was God’s heart and His love for me. I was praying quietly,
“Thank You God, Thank You God,” and was repenting for
having lost vision, expectancy, power, and love for Him
and His purposes. I was overwhelmed by the sovereignty
of the event and its intensity. Then the power began to get
stronger and I felt it intensify from 7 to 9 in both hands,
and it was now becoming uncomfortable and even painful.
I remember crying, “Oh God! Oh God! Oh God!” As the
power continued to intensify, I remember responding with
groans and ouches. My hands had become contorted, my
fingers extended out with the first joints from the fingertips
pointed downward and the middle joints locked. I could not
unlock my fingers’ positions. I was shaking my hands due to
the discomfort in them. Then my fingers began to be drawn
down toward the palms. The index fingers felt separated
and pulled towards the thumbs and there was considerable
41
RANDY CLARK

discomfort in my hands. Simultaneously, my face felt like
■ Adobe Reader
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coursing through it, almost like some
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was not only drawing electricity as it was drying, but was
also emitting electricity. There was a weight upon my chest
that felt like my chest was in an electric vise grip.
Then, I felt my arms being pulled above my head and my

body being stretched. The current became so strong in my
hands that I lost all feeling of my hands above the wrists. I
had electricity running through my body and I felt as if I was
lying on my side with my feet cramping. (The sensations
seemed to intensify when Ron would pray things pertaining
to evangelism.)
Finally, all the intense electricy gradually began leaving and

normal sensations returned to my hands. My rapid breathing
started slowing down. I had been blowing, like a woman in
labor who was using the Lamaze method. The heat, which
I experienced, that had caused sweat to run down my face,
also left.
I was aware of everything happening to me and around me.

I felt very weak, almost dazed. I know I had been a sobbing
spectacle to the crowd, but I could not help it. Through
the whole experience there had been no fear, but rather an
awesome sense of the power, glory, and love of God. (If I
had never heard or seen similar experiences I probably would
have been very frightened by it.) In the natural, this would
have been a most humiliating experience, but in the Spirit it
had been encouraging and intimate. What C. S. Lewis wrote
is true. Lewis said of the lion that is the Christ figure in his
Chronicles of Narnia, “Aslan is not a tame lion.”
42

Finally, I got the courage to open my eyes. Robert Stovall
■ Adobe
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my hands up because if I let them down to my side they
would “buzz” (feelings of electricity) so strongly that it was
very uncomfortable.
What did all this mean? Was it the confirmation I was

looking for? Were the prophecies really of God? I do not
know what it all means, yet I am grateful for the experience.
I do believe it was God’s confirmation for giving myself to
evangelism in my church and beyond.
The above was written the morning after the experience.

Weeks later I realized I had experienced a deliverance during
this experience. It has been eleven years now (Dec. 2000)
and I have continued to walk in victory (over a specific sin)
that, prior to this experience, seldom lasted eleven weeks.
Steve Stewart - Pastor of Cambridge Vineyard,

Ontario, Canada - March 16, 1994
On Monday, Jan. 24th, in response to an invitation by John
Arnott, I attended one of the meetings led by Randy Clark.
Although I saw a number of people obviously impacted by
the Holy Spirit (i.e., laughing, crying, falling, shaking, etc.),
I felt very much an observer throughout the evening and did
not go forward to receive prayer myself. A week later John
Arnott again urged me to come attend another one of the
meetings, and so on Tues. Feb. 1st I did so, accompanied
by all of our pastoral staff. During the worship three of
my children went up to the front to be with John and Carol
Arnott and the Spirit of God fell upon the two youngest.
43
RANDY CLARK

John and Carol beckoned my wife and me to the front
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invited all of the pastors and their wives to receive prayer in
an adjoining meeting room. My wife and I gathered along
with our staff and approximately 50 other people. When
I was prayed for, I felt the presence of the Lord come and
rest upon me, albeit somewhat gently, and I rather quietly
slumped to the ground. A few minutes later I got up and to
my surprise discovered almost all of our staff stretched out
on the floor. As I stood there looking at them, John Arnott
came over and, aware that he had a very sore throat, I offered
to pray for him. Almost as soon as I laid my hands on him
and began to pray, the power of God hit both of us and we
both fell almost violently to the ground. Observers later said
we looked like two bowling pins flying through the air. As
soon as I hit the ground the power of God fell upon me in
a way I’ve never known before and I began to laugh loudly
and uncontrollably. This continued for several minutes, and
then I found myself beginning to weep and feel extremely
powerful muscle contractions around my middle. Frankly, it
felt like what I imagine birth pains to be. For the next couple
of hours I laughed and cried. I was also aware that I was
having a great deal of trouble speaking. I stammered almost
uncontrollably and often I would ‘lock up’ on a single word.
I also began to fall over again and again. Almost invariably,
once I felt that I was under control and could get up and
walk, as soon as I tried to take some steps I would fall over
again. This probably happened somewhere between twelve
and twenty times. After some time I began to pray for other
pastors and leaders, and the power of God fell on many of
them. Around 1:00 a.m. some of the staff helped me out of
the building and into our van. Needless to say, someone else
drove!
44

This began what has been a most remarkable journey
■ Adobe Reader
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not only fallen on me again and again, often without any
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any meeting, but as well, I have prayed for hundreds and
hundreds of people and seen the Holy Spirit fall upon a very
high percentage of them. I have just returned from Russia
where, without me telling them anything about what has
been going on in our own church, when I prayed for people,
manifestations took place in Russia identical to those which
took place here. People in Russia fell over, shook, laughed,
and cried. There has been a significant amount of demonic
manifestation as well. An interesting aspect of this though,
is that the demonic spirits leave almost immediately upon
being addressed. We have been holding meetings for many
weeks now in the Cambridge Vineyard, and have seen
countless hundreds touched by God.
John 15:26 and 1 John 5:7 both state that the Holy Spirit
testifies to Jesus Christ. I would say that one of the most
significant results of this move of God has been that we
have experienced the common testimony of many that the
presence and person of Jesus Christ have become so much
more real. We certainly have seen more people come
to Christ in the last six weeks than at any other six-week
period in our history. This renewal has touched our small
groups, children’s ministry, Junior High teens and young
adults’ ministry. As a church we find ourselves crying out
simultaneously, “Thank you Lord” and “Give us more God,
for we are not satisfied.”
45
RANDY CLARK

Robert Martin - Christian Missionary Alliance Pastor
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to emphasize that the experiences, which are recounted
below, and other of my experiences of the last two years
have been carefully thought through biblically, theologically,
and historically. The work of the Holy Spirit in my life has
been a developing, progressive experience with several
specific crisis points. Gordon Fee, the respected Pentecostal
New Testament scholar, has written a book entitled God’s
Empowering Presence: The Holy Spirit in the Letters of
Paul. In speaking of the debate over whether there is an
experience subsequent to conversion called “baptism in the
Holy Spirit,” Fee writes that “perhaps too much is made on
both sides of single experiences. For Paul life in the Spirit
begins at conversion; at the same time that experience is
both dynamic and renewable” (Fee 1994, 864). Keeping the
fact in mind that the work of the Holy Spirit in our lives is a
continuing and dynamic process, let me briefly relate three
significant experiences that I have had. Rather than trying to
distinguish any one as my “baptism in the Holy Spirit” or my
being “filled with the Spirit,” I see each of them as examples
of the continuing work of the Holy Spirit in my life.
In April of 1994, I went to Arlington, TX, to attend a

conference on the Holy Spirit. Just preceding this conference
was a meeting of Vineyard pastors in Plano, TX, which
a friend and I also attended. Several of these pastors had
recently been to the Toronto Airport Vineyard and had been
touched by the Holy Spirit there.
I come out of a very traditional evangelical background

and had never seen anything like the falling, laughing and
46

shaking that I saw in these meetings. I quickly sensed,
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Even though
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forward for prayer. As I was walking forward, I told the
Lord that I hoped I wasn’t being hard-hearted, but if I fell
down it would have to be he that did it. As these Vineyard
leaders began to pray for me, they prayed very quietly and
they certainly were not trying to push me over because they
did not even touch me. Suddenly, I felt a heat rising up my
legs and I had to struggle just to stand up. I began to stumble
around like a drunken man. The next thing I knew, I was
lying on the floor. There was no great emotion as I lay there,
but I had a great sense of peace. I also realized that my
life would never be the same! In the next couple of days
there was more prayer and I cried tears of repentance and
brokenness. As I returned home, I could tell that something
had happened and I knew that the Holy Spirit had touched
me. As I prayed for people in my own church God began to
touch them in a new way too.
In June of 1994, my family and I went to some meetings in

Ft. Wayne, IN, where Randy Clark was speaking. I took
my wife and two children and God also powerfully touched
them. (I am writing this almost two years later and their
lives have never been the same.) We got acquainted with
Randy Clark in Ft. Wayne and in the next several months
attended several other of his meetings in different places.
In November of 1994, we attended a series of meetings

in Greensboro, NC. It was a Monday night meeting and
we were still there at about 2:00 a.m. Only a few people
remained. We prayed for the pastor of the Vineyard, Lee
O’Hare, and he was powerfully touched by God and began
47
RANDY CLARK

to shake. My wife, Debbie, turned to me and said, “Let us
■ Adobe
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have a better understanding of those who did have these
manifestations. It was so late and I was so tired that I just
lay down on the carpet and told them to pray for me. As I
lay there, my feet began to tingle and the thought came to me
that someone should grasp my feet and pray for me. All of a
sudden I felt someone grab my feet and I heard Randy Clark
begin to pray. Then Randy moved up to my head and Lee
went to my feet and they began to pray. My wife was on one
side of me and a friend named Greg was on my other side.
They were all praying for me. All of a sudden something
hit me and I began to shake violently. Randy later said I
looked like a frog being electrocuted. At the very moment
that this power hit me, my wife and my friend Greg were
knocked over backwards and began to laugh. After about
twenty seconds the shaking stopped.
I had heard stories of people like D.L. Moody who had been
powerfully touched by the Holy Spirit and they told the Lord
to stay his hand because the experience was too intense. I
had thought that if anything like that ever happened to me I
would just say enlarge the vessel and I would tell the Lord
to keep pouring it on. But after twenty seconds of this
experience, I couldn’t take any more. In fact, Randy started
to pray for the Lord to send another wave and I started
saying, “No, no, no.” Some time later, I got up and I felt
physically sick. (Somewhat like Daniel in Daniel 8:27 when
he said he lay ill for several days after his encounter with the
angel.) I walked about 100 feet and was so weak and felt so
overwhelmed that I just lay down on the floor. I believe that
this whole experience was God giving me a little glimpse of
how awesome and powerful he really is.
48

The final experience I will mention was when Randy Clark
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Kansas City was speaking one morning. He was speaking
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Jesus back to those in the boat who were afraid to step out. I
sensed a calling from God to help people come into a deeper
experience of Christ. As I sat there, I began to weep. I don’t
cry like this very often and when I do it doesn’t last long.
But this time I just kept crying. They opened up the altar
for people to come and pray and I went up and lay there and
sobbed for more than two hours. Randy later commented
to me that he had never seen me so emotional. God had
touched something very deep in me. It seems the Lord was
clarifying his call on my life and was breaking and humbling
me to prepare me for what he had for me.
I could recount many more evidences of the Holy Spirit’s

work in my life over the last two years but I will stop here.
These three experiences show that the Holy Spirit’s work
in our lives is a continuing one and will be expressed in the
lives of different people in different ways. It may also be
expressed in the same person in very different ways over the
course of time. I want to close with the reminder that the
greatest work of the Holy Spirit in our lives is to conform
our characters to the image of Christ. The great aim of the
Holy Spirit working in us is that we might be holy and that
we might show forth in our lives in the purity, passion and
power of our Lord.
Bob Balassi - Worship Leader St. Louis Vineyard

Bob is a successful computer analyst who works in the
secular field. He is not prone to emotion, and is quite the
analytical type. Yet, Bob’s baptism in the Holy Spirit is one
of the most inspiring stories I have heard. Here is his story:
49
RANDY CLARK

Bob was sick with the stomach flu. Two of his five young
■ Adobe
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his family. Suddenly his hands began to tingle, then to be
electrified. He felt as if his fingers were going to blow off.
Then he began to experience a gamut of emotions. He was
laughing and then crying as he experienced the glory of God.
Kathleen, his wife, came into the bathroom to observe her
husband being baptized with the Holy Spirit. Bob had a
profound sense of the majesty of God, his glory and splendor
filled the bathroom, where Bob was overwhelmed. Praise
and petitions filled his mouth. He left the bathroom to go
pray for his children. Each was healed as well as Bob.
In this last chapter, I wanted to give you some stories to

encourage your faith and your hunger for a greater baptism
in the Holy Spirit. These stories are not meant to show
the only way that God does empower, but only a way that
God can and does do it. If God can do it for many of these,
then don’t you think that He can do it for you? I want to
encourage you to press in for more intimacy with God and
more of His power for effective evangelism.
50

{References}
Basham, Don. 1969. A Handbook on Holy Spirit Baptism.

Monroeville, Pennsylvania: Whitaker Books.
Bittlinger, Arnold. 1967. Gifts and Graces—A
Commentary on I Corinthians 12‑14. Grand Rapids,
Michigan: William B. Eerdmans Publishing Company.
Bruner, Frederick Dale. 1970. A Theology of the Holy
Spirit. Grand Rapids, Michigan: William B. Eerdmans
Publishing Company.
Choy, Leona Fances. N.d. Powerlines. N.p.: Chariot
Publishing (?).
Crawford, Mary. [1933] 1999. The Shantung Revival.
Republication, St. Louis, Missouri: Global Awakening
Publishing.
Culpepper, Robert H. 1977. Evaluating the Charismatic
Movement—A Theological and Biblical Appraisal.
Valley Forge, Pennsylvania: Judson Press.
Drummond, Lewis, ed. 1975. Reprint. What the Bible
Says—A Systematic Guide to Biblical Doctrines.
Nashville: Abingdon Press (page references are to
reprint edition). Manufactured by Parthenon Press,
Nashville, Tennessee. Original edition, N.p.: Marshall,
Morgan, & Scott, 1974.
51
RANDY CLARK

Dunn, James D.G. 1970. Baptism in the Holy Spirit.
■ AdobeLondon:
Reader (version XI orLtd.
SCM Press higher)
Ervin, Howard M. 1984. Conversion‑Initiation and the
You might not be in
Baptism able
thetoHoly
access the content
Spirit. of this
Peabody, PDF. Please close this PDF
Massachusetts:
Hendrickson Publishers, Inc.
Fee, Gordon D. 1991. Gospel and Spirit—Issues in New
Testament Hermaneutics. Peabody, Massachusetts:
---------. 1994. God’s Empowering Presence—The Holy
Spirit in the Letters of Paul. Peabody, Massachusetts:
---------. 1996. Paul, the Spirit, and the People of God.
Peabody, Massachusetts: Hendrickson Publishers, Inc.
Finney, Charles G. 1978. Revivals of Religion. The
Christian Classics, 700 Club Edition. Virginia Beach,
Virginia: CBN University Press.
Graham, Billy. 1978. The Holy Spirit—Activating God’s
Power in Your Life. Waco, Texas: Word Books
Publisher.
Grudem, Wayne. 1994. Systematic Theology—An
Introduction to Biblical Doctrine. Leicester, England:
Inter-Varsity Press; Grand Rapids, Michigan:
Zondervan Publishing House.
Hart, Larry. ~1975-6. A Critique of American Pentecostal
Theology. Ph.D. diss., Southern Baptist Theological
Seminary, Louisville, Kentucky.
Kendall, R.T. 1998. Reprint. Understanding Theology—
The Means of Developing a Healthy Church in the
21st Century. Geanies House, Fearn, Ross-shire, Great
Britain: Christian Focus Publications. Original edition,
Great Britain: Christian Focus Publications.
Lloyd-Jones, D. Martyn. 1984. The Baptism and Gifts of
the Spirit. Edited by Christopher Catherwood. Grand
Rapids, Michigan: Baker Books. Previously published
in England under the title Joy Unspeakable.
52
References

Lumpkin. W.L. [1959] revised 1969, reprint 1974 (page
■ Adobereferences
Reader (version XI or higher)
are to reprint edition). Baptist Confessions
of Faith. Valley Forge, Pennsylvania: Judson Press.
You might
Menzies,not William
be able toW.access the1980.
[1971] content of this PDF.
Anointed Please close this PDF
to Serve.
Reprint, Springfield, Missouri: Gospel Publishing
House.
Nathan, Rich, and Ken Wilson. 1995. Empowered
Evangelicals. Ann Arbor, Michigan: Servant
Publications, Vine Books.
Stott, John R. W. 1975. Baptism & Fullness—The Work
of the Holy Spirit Today. Leicester England; Downers
Grove, Illinois: Inter-Varsity Press. Previously
published in England (1964) under the title The
Baptism and Fullness of the Holy Spirit.
Stronstad, Roger. 1984. The Charismatic Theology of
St. Luke. Peabody, Massachusetts: Hendrickson
Publishers, Inc.
Suenens, Leon Joseph Cardinal. 1975. A New Pentecost?
Translated by Francis Martin. New York: Seabury
Press, Inc., A Crossroad Book.
Taylor, Jack R. 1983. The Hallelujah Factor. Nashville,
Tennessee: Broadman Press.
Torrey, R. A. 1972. The Baptism with the Holy Spirit.
Minneapolis: Bethany Fellowship, Inc., Dimension
Books.
Tozer, A. W. N.d. How to Be Filled with the Holy Spirit.
Camp Hill, Pennsylvania: Christian Publications, Inc.
Williams, J. Rodman. 1990. Renewal Theology:
Salvation, the Holy Spirit, and Christian Living.
Renewal Theology Series, vol. 2. Grand Rapids,
Michigan: Zondervan Publishing House, Academic and
Professional Books.
53

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information is provided in the References list at the end of
the booklet.

THE CORE MESSAGE SERIES
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oM RA the
ndcontent
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Rkthis PDF. Please close this PDF
Awed by His Grace / Out of the Bunkhouse
Open Heaven / Are You Thirsty?
Biblical Basis for Healing
Words of Knowledge
Evangelism Unleashed
The Thrill of Victory / The Agony of Defeat
Healing is in the Atonement /

The Power of the Lord’s Supper
Pressing In / Spend and Be Spent
Learning to Minister under the Anointing /

Healing Ministry in your Church

OTHER BOOkS
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The Essential Guide to Healing

Healing Unplugged
Entertaining Angels
There is More!
Power, Holiness and Evangelism
Lighting Fires
Changed in a Moment
The Healing River and its Contributing Streams
Healing Energy: Whose Energy is It?
TRAINING MANUALS AVAILABLE
Ministry Team Training Manual

Kingdom Foundations Workbook
Empowered Workbook

tu ra
chl
ool of
er na
Glob
al
r
S
y
up
S Mini st
VISION
To release followers of Christ into their specific desinty and calling, in order to live
out the Great Commission.
STRUCTURE
Global School of Supernatural Ministry is a one ot three year ministry school with
an emphasis on impartation and equipping students for a life of walking in the
supernatural. Classes start each September and end the following May. Courses
are offered on-site at the Apostolic Resource Center in Mechanicsburg, Pennsyl-
vania, as well as on-line. You also have the option of attending a 3 week intensive
in June.
COMMUNITY
The GSSM student body is diverse in age, culture, ministry experience, and edu-
cational accomplishments. From high school graduates, to professionals, to
retirees - the students come together seeking more of God. Supernatural power,
passion and honor are key values of GSSM and are reflected in our worship,
outreach and personal relationships.
for more information - or to enroll in classes - contact us at

1-866-Awakening
or apply on-line at
g s s m . g l o b a l a w a k e n i n g . c o m

In “There Is More”, Randy will lay a solid biblical foundation

for a theology of impartation as well as take a historical look
at the impartation and visitation of the lord in the Church.
This will be combined with many personal testimonies of
people who have received an impartation throughout the
world and what the lasting fruit has been in their lives. you
will be taken on journey throughout the world and see for
yourself the lasting fruit that is taking place in the harvest
field - particularly in Mozambique. This release of power is
not only about phenomena of the Holy Spirit, it is about its
ultimate effect on evangelism and missions. your heart will
be stirred for more as you read this book.
“This is the book that Randy Clark was born to write.”

- Bill Johnson
For this and other books go to: store.globalawakening.com


for a schedule of upcoming events and

conferences or to purchase other products from
Global Awakening, please visit our website at:
globalawakening.com
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Apostolic Network of Global Awakening

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{ Core Message Series }

It is our desire to bring the messages of the Kingdom to the

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Chapter 2 – Definitions of the Baptism ...................................7

Chapter 3 – The Evidence of the Baptism ..............................9

Chapter 4 – Appropriating the Baptism ...............................29

Chapter 5 – Summary .............................................................33

Chapter 6 – Case Studies of Baptisms ...................................37

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In the book of Joel, the prophet declares that a time will

Rather than focusing on single passages as a framework, we

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It is our prayer Lord for more of your Spirit to be poured out

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Varying Views of the Baptism

There probably is no other experience within Christianity

Christians have disagreed and been divided over when

The above groups divide into four doctrinal systems in

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Second Work of Grace

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When we come to the subject of the “initial evidence” of the

As I consider the teaching pertaining to the baptism in

It is my position that there is truth in each of these camps,

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Definitions of the Baptism

This truth was first referred to by John the

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All believers are entitled to and should ardently

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The Evidence of the Baptism

The baptism of believers in the Holy Ghost

Some Protestant Charismatics and most Roman Catholic

An important leader in the Roman Catholic Church, Cardinal

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Consideration of the Scriptures That Form

Acts 2:1-13 Pentecost

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The Evangelical understanding is that the above passages

While I was a student at the Southern Baptist Theological

Larry, who is a Southern Baptist, shared with me that when

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However, what are we to make of the eleven disciples

Acts 8:14-17 tells us that the Apostles at Jerusalem sent Peter

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Dr. James D.G. Dunn believes the latter. He believes Luke

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Acts 9:1-19; 22:16

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One last matter in Acts 9:5 to be considered is Saul’s

Acts 10:44-46; 11:14-16