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Being Baptized in the Spirit: The Truth Over Against the False Teaching of the Charismatics by James A Laning Before going into the specific saving works of the Holy Spirit, such as regeneration, calling, justification, and sanctification, we take some time to consider the Spirit's work as a whole. There are many who deny the fundamental truths of the Reformed faith, who nevertheless claim that a mighty work of the Spirit is going on in their midst. One such group, known as the Charismatics, claims to be the only group that has actually been baptized in the Holy Spirit. They call their gospel the full gospel, and accuse us of not preaching and teaching the full counsel of God, because we deny that God is still causing His peopleto speak in tongues in the same way that He did back in the days of the apostles. Over against this error, it is important that we understand what it really means to be baptized in the Holy Spirit. Who are the Charismatics? The name Charismatics is used to denote those who, within many different denominations, claim that the baptism in the Holy Spirit is a second baptism received only by some Christians. They themselves claim to have received this baptism, and argue that this is evident from their being able to speak in other tongues, just as some believers did on Pentecost. As one might expect, this group also maintains that some of God's people are still able to perform miracles, just as they were performed by Christ and His apostles. The fact that these miracles are not being performed in our midst, they attribute to our lack of faith. It is our intention not only to refute this false teaching, but also and primarily to set forth the truth of the Word of God on this subject. It is important that we refute false teachings. But when we do so, it is also important to remember that God sovereignly controls the wicked, so that they come up with the false teachings they maintain, and that He does this so that we might consider what the truth is over against their lies. The Correct Position Set Forth We consider, first of all, what it means to be baptized in the Holy Spirit. John the Baptist distinguished the baptism he was administering from the baptism Christ would administer, when he said, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: He shall baptize you with the Holy Ghost and with fire. Luke 3:16b The distinction John was making here is the distinction between the sacrament of baptism and the actual, spiritual baptism; or, in other words, between the external washing with water and the real washing with the Holy Spirit. This is the distinction found in Article 34 of the Belgic Confession. Therefore the ministers, on their part, administer the sacrament and that which is visible, but our Lord giveth that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing, and purging our souls of all filth and unrighteousness; renewing our hearts and filling them with all comfort.... John the Baptist said he was administering only the visible sacrament, and that Christ is the One who performs the real baptism, the invisible washing and renewing of our souls. This real baptism is the baptism in the Holy Spirit. The word translated "with" in Luke 3:16 is literally the word "in." To be in the Spirit is to be in the gracious dominion of the Spirit. That Christ baptizes us in the Spirit means that He cleanses us by pouring out His Spirit upon us, so that we are in the gracious dominion of the cleansing Spirit of God. This baptism can, however, also rightly be referred to as the baptism by or with the Spirit. Questions 70 and 71 of the Heidelberg Catechism speak of Christ baptizing us by and with the Spirit. This means that Christ is cleansing us by means of His Spirit, whom He sends to us to wash away our iniquities and to conform us to His image. But what about the blood of Christ? Does not baptism picture our being washed by the blood of Christ? Indeed it does. The Heidelberg Catechism says we are washed by the blood and Spirit of Christ (Q. The relationship between the blood of Christ and the Spirit of Christ is also explained in Article 34 of the Belgic Confession: ... as water washeth away the filth of the body when poured upon it, and is seen on the body of the baptized when sprinkled upon him, so doth the blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath unto children of God. Thus the relationship is that Christ washes us in His blood, and does so by the power of the Holy Spirit. This spiritual baptism refers to the whole of our salvation. It refers to Christ's cleansing us both from the guilt of sin and from the corruption of sin. Or, in other words, it refers to our receiving both the forgiveness of sins and the deliverance out of those sins. There is a sense in which this baptism is a one-time event, referring to the moment in which a person is regenerated, and receives by faith the blessings of both justification and sanctification. But there is also a sense in which this baptism is ongoing. When we sing the psalms we sometimes ask God to cleanse us from our sins. This indicates that the child of God in this life is constantly in need of the spiritual baptism, the spiritual cleansing, which continues to bring him out of his sins into the one body of Christ. But this baptism is still one baptism, a baptism we begin to receive at a certain moment in time, but that we continue to experience throughout our life on this earth. The Two-Baptism Teaching of the Charismatics The Charismatics say there is not one baptism, but two. The first baptism, they say, is performed by the Holy Spirit. The Holy Spirit takes an unregenerate person and washes him in the blood of Christ, with the result that he is born again and has the fruit of the Spirit. Every believer, they say, has received this baptism. The second baptism is performed by Christ. Christ takes a believing person who has received only the first baptism, and washes him in the Holy Spirit, with the result that he receives power and has the gifts of the Spirit. These two baptisms can be contrasted as follows: The First Baptism Performed by the Spirit A washing in Christ's blood Result: New life, the fruit of the Spirit The Second Baptism Performed by Christ A washing in the Spirit Result: Power, the gifts of the Spirit Those who have received the first baptism are merely Christians, but those who have received also the second baptism are super-Christians, endowed with power to do amazing things. They attempt to prove this strange doctrine by the references in the book of Acts to believers who received the power to speak in tongues when they were baptized in the Holy Spirit. These people, they point out, were already believers and had received the life of Christ. But when they received the second baptism, the baptism in the Spirit, they received power to speak in tongues and to go about saving others. A second proof for their position is said to be found in the baptism Jesus received. They say there were two distinct operations of the Spirit in the life of Jesus. The first operation was when Christ was conceived by the Holy Spirit. This operation of the Spirit gave Jesus merely life. The second operation of the Spirit took place when He was baptized in the Spirit, which happened right after He was baptized by John the Baptist. This second operation of the Spirit gave Jesus power, so that He could go about saving others. These two operations, they argue, correspond to the two baptisms that the Spirit-filled Christian receives. The first baptism gives him merely life, but the second baptism gives him the power to go about saving others. Refutation of the Error of the Charismatics We will begin by showing that the teaching of the Charismatics is false, and then proceed to show how we are properly to understand the passages to which they refer. First of all, the Scriptures explicitly say that there is only one baptism, and not two. Ephesians 4:4-6 says, There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all. It is interesting to note that this passage appears in a context which is setting forth the unity of the church. There is one baptism into the one body. A two-baptism doctrine divides the church. It results in there being a division between those who have received only the first baptism and those who have received also the second baptism, between Spirit-filled Christians and non-Spirit-filled Christians, between powerful Christians and powerless Christians. Secondly, they separate the work of Christ from the work of the Spirit. The Spirit, they say, performs the first baptism, and Christ performs the second baptism. The truth is that Christ is the One who performs the one baptism, and does so in and by His Spirit. Christ pours out His Spirit into us, and the Spirit cleanses us from all our sins. In addition, there is not one baptism in the blood of Christ and another baptism in the Holy Spirit. Rather, as has already been set forth, the one baptism is a baptism in which Christ washes us in His blood, and does so by the power of the Holy Spirit. But why then did Christ tell His disciples, who had already received the spiritual baptism, that they could not go forth preaching the gospel until they had received the baptism in the Spirit, and were thus endowed with power from on high? Evidently, there was a sense in which they had already been baptized, and a sense in which they had to wait until they were baptized. How is this to be explained? The explanation for this is to be found in the fact that the church at this time was going through the transition of Pentecost. At Pentecost, Christ poured out His Spirit upon His church, so that God's people experienced the blessings of salvation to a much greater degree than they had before. This change took place after Christ was exalted to the right hand of the Father and received from the Father the gift of the Holy Spirit (Acts 2:33). Christ then proceeded to pour out this Spirit upon His body, the church. When God's people were thus filled with the Spirit, they received the additional grace they needed to proclaim the gospel of sovereign grace to the different nations of the world. Although there was a sense in which the disciples had already been baptized prior to Pentecost, it was at Pentecost that they experienced this baptism to a much greater degree. This baptism caused them to experience more the sanctifying power of the Spirit that cleansed them more from sin and gave them a deeper knowledge into the truths of Scripture. This was precisely what they needed in order to perform the work Christ had given them to do. The Devilish Signs and Wonders of the Charismatics What draws many to the Charismatic movement is the "power" they claim to possess. The first baptism, they say, merely brings one into Christ. But the second baptism gives one power to perform amazing things. This was referred to in the previous article. This power is said to manifest itself, first of all, in their being able to speak with tongues, a gift which they say always accompanies the baptism in the Holy Spirit. Some of these people also claim to have the power to perform miracles. This is no surprise, for the external signs of speaking in tongues and performing of miracles go together. They are referred to together in Mark 16:17, 18. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. Scripture makes clear that the signs and wonders performed by Christ and the apostles ended when the Scriptures had been completed. These miracles are referred to as "signs of an apostle" in II Corinthians 12:12. Signs of an apostle were obviously performed only during the days of the apostles. When we consider the purpose of these signs, we can understand why these signs ended once the Scriptures were completed. These signs accompanied new divine revelation and served to confirm that word, taking away any doubt that the word which was spoken was really the word of God. We see this already in the days of Moses. When God gave Moses a message to deliver to the people, Moses expressed doubt that the people would believe that God had really spoken to him. Then God gave Moses some miracles that he would be able to perform before his brethren, signs which would confirm that the word he had spoken was really the word of God. The signs performed in the days of the new dispensation had the same purpose, namely, to confirm the word of God. We read of this in Mark 16:19, 20. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen. New revelation was being brought, and signs were being performed to confirm this new revelation. But now that this period of new revelation has come to a close, these confirming signs have also ceased. The one who is working among the Charismatics is none other than the devil, who has been given power to perform lying signs and wonders, to deceive those who have pleasure in unrighteousness. We read in the Scriptures that in the last days there will indeed be some performing signs and wonders. But these signs and wonders will be signs and wonders of the lie, performed by those under the dominion of the devil. II Thessalonians 2:9-12 speaks of this when setting forth the work of the coming Antichrist. Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. Similarly, Revelation 13:13 says that the antichristian church will do "great wonders" in front of the ungodly world. The devil is bringing another gospel today, and he is trying to confirm that lie by these "signs and wonders of the lie." This, however, is taking place under the sovereign control of God, who governs even the forces of evil. God is making use of these lying signs and wonders. They belong to the strong delusion He is sending against all those who do not love the truth, but have pleasure in unrighteousness. The Power of the Devil: An Impersonal Force The power working among the Charismatics is impersonal and devilish. It does not bring the people into a personal, intimate communion with God. It is a devilish force that directs and controls people, so that they are more and more in bondage to sin. This stands in direct contrast with the work of the Holy Spirit. When the disciples of Christ were filled with the Holy Spirit, they were brought much closer to God, so that Peter, for example, could now clearly explain how the Old Testament Scriptures spoke of the suffering and exaltation of Christ. The power of the Charismatics, however, is not a power that causes them to grow in their knowledge of God, so that they willingly serve Him. Rather, the power of which they speak leads them to teach all sorts of false doctrines, causes them to babble incoherently, and sometimes makes them fall over backwards. This is clearly not the power that brings one into a deeper understanding of the Word of God. It is a power that appeals to the sinful flesh, and gives one the feeling of being taken over by a power from outside of him. Thus this power of which the Charismatics speak can rightly be called a force. It is something they give themselves over to, so that it controls them and keeps them in bondage. They babble without knowing what they are saying, unless someone is there to "interpret" the message. Some of them say that the language they speak is a real foreign language that is unknown to them, while others say it is a heavenly language unknown to anyone on this earth. But, either way, they are involved in an activity in which there is no growth in the conscious knowledge and covenant fellowship with God. All emphasis is placed on the experience of having a power come over them and take control of them. The Holy Spirit: The Power from on High The power of which Christ spoke is the Holy Spirit Himself. In Article VIII of the Belgic Confession, the Holy Spirit is called the eternal power and might of God. This power is actually a person; He is the third person of the holy Trinity. It is this person who is the power that brings us into the personal, intimate friendship that is called the covenant of God. This power from on high always works with the Word, guiding us into the truth of that Word. He guides us into Christ by guiding us into the truth, for Christ is the truth. Therefore, the churches where this Spirit is found are churches where there is great emphasis placed upon growing in the knowledge of the truth. And because this Spirit has been guiding the church into the truth from generation to generation, Spirit-filled churches also have sound, biblical creeds that the Spirit has guided them to write. When the disciples were filled with the Spirit at Pentecost, Peter stood up and preached a sermon that indicated that he now had a much deeper understanding of how the Scriptures all speak of Christ and His work. Similarly today, the more we pray for the filling of the Spirit, the more we receive that Spirit, who causes us to grow in our love of the truth and to be able to preach that truth with boldness. This is what the church needs in order to preach God's Word to the nations. In every nation the church has to battle against many lies. The church needs the power of the Spirit to sanctify her and tocause her to grow in faith, so that she is prepared to battle these errors with Scripture. By God's grace we continue to receive this Spirit, this baptism. It is in this way that we are prepared to proclaim the gospel of grace to the nations, so that every nation may embrace this truth, and proclaim it in their own language, to the glory of God.
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आत्माको बप्तिस्मा पाठ ६-आत्माको बप्तिस्मा आत्माको बप्तिस्मा सम्बन्धी चाबी पद १ कोरिन्थी १२:१३ हो—“किनकि चाहे हामी यहूदी हौं चाहे ग्रीक, चाहे हामी कमारा हौं चाहे स्वतन्त्र, हामी सबै एउटै __________ एउटै शरीरभित्र ____________ (डुबाइएनु, राखिनु) भयौं; र सबैलाई एउटै आत्माभित्र पिउन दिइयो।” यस पदमा बताइएको “एउटै शरीर” भनेको मण्डली हो। “र सबै कुराहरू उहाँका पाउहरूमनि पारिदिनुभयो, र उहाँलाई सबै कुराहरूमाथि ________ हुनाका निम्ति __________लाई दिनुभयो, जोचाहिँ उहाँको __________ हो अर्थात् उहाँको परिपूर्णता, जसले सबै कुरामा सबै कुराहरू भरिदिनुहुन्छ” (एफेसी १:२२-२३)। “अनि उहाँ _________ अर्थात् ____________ _________ हुनुहुन्छ” (कलस्सी १:१८)। मण्डलीलाई ख्रीष्टको शरीर भनिएको छ, र ख्रीष्ट उक्त शरीरको शिर हुनुहुन्छ। आत्माको बप्तिस्मालाई १ कोरिन्थी १२:१३ मा परमेश्वरको कार्य भनिएको छ जुन कार्यद्वारा विश्वासीहरू ख्रीष्टको शरीर, अर्थात् मण्डली भित्र बप्तिस्मा (डुबाइनु, राखिनु) गराइन्छन्। त्यसोभए कसरी एउटा विश्वासी ख्रीष्टको शरीरको अङ्ग बन्दछ? आत्माको बप्तिस्माद्वारा। यस खण्डले मण्डली कहिले सुरु भयो भन्ने महत्त्वपूर्ण प्रश्नको जवाफ खुलस्त पार्ने चाबी दिँदछ। हामीले सर्वप्रथम आत्माको बप्तिस्मालाई बुझ्यौं भने, मण्डली कहिले सुरु भयो भनी हामीले निर्धारण गर्न सक्नेछौं। परमेश्वरले सर्वप्रथम विश्वासीहरूलाई आफ्नो शरीरमा कहिले बप्तिस्मा दिनुभयो? विश्वासीहरू सर्वप्रथम कहिले ख्रीष्टको शरीरमा राखिए? यसको जवाफ दिनु भनेको मण्डली कुन दिनमा सुरु भयो भनी निर्धारण गर्नु हो। आत्माको बप्तिस्माको बारेमा बप्तिस्मा दिने यूहन्नाले सर्वप्रथम मत्ती ३:११ मा भविष्यवाणी गरेका थिए (साथै मर्कूस १:८; लूका ३:१६; यूहन्ना १:३३)। “साँच्चै, पश्चात्तापका निम्ति म तिमीहरूलाई __________ बप्तिस्मा दिन्छु, तर जो मपछि आउनुहुन्छ, उहाँ मभन्दा शक्तिशाली हुनुहुन्छ, जसका जुत्ता बोक्ने लायकको म छैनँ; उहाँले तिमीहरूलाई __________ _________ र आगोले बप्तिस्मा दिनुहुनेछ” (मत्ती ३:११; तुलना गर्नुहोस्, मर्कूस १:८; लूका ३:१६; यूहन्ना १:३३)। यूहन्नाको बप्तिस्मा पानीको बप्तिस्मा थियो (“म तिमीहरूलाई पानीमा बप्तिस्मा दिन्छु”); ख्रीष्टको बप्तिस्मा आत्मिक बप्तिस्मा हुनेथियो (उहाँले तिमीहरूलाई पवित्र आत्मा र आगोले बप्तिस्मा दिनुहुनेछ)। “आगोको बप्तिस्मा” मुक्ति नपाएकाहरूको निम्ति हो र त्यसमा इन्साफ सम्मिलित हुन्छ। यो “आगोको बप्तिस्मा” भविष्यको कुरा हो (मत्ती ३:१२)। यस वाक्यांशलाई ध्यान दिनुहोस्, “उहाँले तिमीहरूलाई पवित्र आत्मा…ले बप्तिस्मा दिनुहुनेछ”। “बप्तिस्मा दिनुहुनेछ” मा प्रयोग भएको क्रियापद भविष्यत् कालमा छ। यसको अर्थ बप्तिस्मा दिने यूहन्नाले यी शब्दहरू बोल्दाहुँदि आत्माको बप्तिस्मा सुरु भइसकेको थिएन। यो कुरा भविष्यमा हुनेछ भनी यूहन्नाले प्रचार गरिरहेका थिए, तर यो ठीक कुन समयमा हुनेछ भनी उनले पूर्वसूचना गरेनन्। यो पनि ध्यान दिनुहोस्, बप्तिस्मा दिनेवाला ख्रीष्ट हुनुहुन्छ। विश्वासीहरूलाई ख्रीष्टको शरीरमा स्थानान्तर गराउनुहुने उहाँ नै हुनुहुन्छ। मण्डली बनाउनुहुने उहाँ नै हुनुहुन्छ (मत्ती १६:१८)। हामी केही क्षणमा अध्ययन गर्नेछौं, १ कोरिन्थी १२:१३ मा बप्तिस्मा दिनुहुने पनि ख्रीष्ट नै हुनुहुन्छ। मत्ती १६:१८ मा प्रभु येशूले भन्नुभयो, “म आफ्नो मण्डली ___________”। यस कृयापदको भविष्यत् कालले मण्डलीको निर्माण कार्य येशूले यी शब्दहरू बोल्नुहुँदा भइसकेको थिएन भनी सङ्केत गर्दछ। उहाँले यसो भन्नुभएन, “मैले आफ्नो मण्डली बनाएको छु।” उहाँले यसो पनि भन्नुभएन, “म आफ्नो मण्डली बनाउँदैछु।” होइन, निर्माण परियोजना सुरु भइसकेको थिएन र मण्डली अझै भविष्यमै थियो। येशूले मत्ती १६:१८ का शब्दहरू बोल्नुहुँदा मण्डली सुरु भइसकेको थिएन। आज ख्रीष्टले आफ्नो मण्डली बनाउँदै हुनुहुन्छ। दिनुहुँ उहाँले _________ पाउनेहरूलाई ____________ थप्दैहुनुहुन्छ (प्रेरित २:४७ हेर्नुहोस्)। तर प्रश्न आउँछ, निर्माण परियोजना कहिले सुरु भयो? प्रेरित १:५ मा प्रभु येशूले आत्माको बप्तिस्मा अझै भविष्यमा नै रहेको कुरा बताउनुभयो: “किनभने यूहन्नाले साँच्चै पानीमा बप्तिस्मा दियौ; तर अब केही __________ तिमीहरू पवित्र आत्माले बप्तिस्मा गरिनेछौ” (प्रेरित १:५)। हाम्रो प्रभुको अगमवाणी अनुसार, आत्माको बप्तिस्मा त्यस घडी सम्म भइसकेको थिएन, तर यो छिट्टै हुनेवाला थियो। एकै जना पनि ख्रीष्टको शरीरमा डुबाइएको थिएन। त्यसैले, प्रेरित १:५ अगाडि मण्डली सुरु भइसकेको हुन सक्दैन। येशूले प्रेरित १:५ का शब्दहरू बोल्नुहुँदा, उहाँको मृत्यु र उहाँको बौरिउठाइ भइसकेको थियो, तरैपनि त्यस समयसम्म आत्माको बप्तिस्मा भइसकेको थिएन, पवित्र आत्मा आइसक्नुभएको थिएन, र मण्डली बनिसकेको थिएन। तरैपनि प्रेरित १:५ को अगमवाणी निकै उल्लेखनीय थियो किनभने येशूले आत्माको बप्तिस्मा “केही दिनपछि” (त्यस समयदेखि धेरै दिन पर्खनुपर्दैन) हुनेछ भनी भन्नुभयो। यसको अर्थ त्यो घटना छिट्टै हुनेछ, केही दिनमै। साँच्चै, हामीले सिक्नेछौं, उक्त घटना केवल १० दिनपछि पेन्टेकोस्टको दिनमा घट्यो। पेन्टेकोस्टको दिन र उक्त दिनमा घटेका अनौठा घटनाहरूलाई प्रेरित २ अध्यायमा वर्णन गरिएको छ। यस अध्यायमा आत्माको बप्तिस्मालाई तोकिएरै बताइएको छैन। पेन्टेकोस्टको दिनमा आत्माको बप्तिस्मा भएको थियो भनी हामीलाई एकैचोटी प्रेरित ११ मा मात्र तोकिएरै बताइएको छ, “अनि जब म बोल्न थालें, तब पवित्र आत्मा, जसरी _________ (पेन्टेकोस्टको दिनमा) हामीहरूमाथि ओर्लनुभएको थियो, उसरी नै उनीहरूमाथि ओर्लनुभयो। तब प्रभुले यसो भन्नुभऐको वचन मलाई सम्झना भयो, ‘यूहन्नाले साँच्चै पानीमा बप्तिस्मा दिए, तर तिमीहरू पवित्र आत्माले ___________ गरिनेछौ’” (प्रेरित ११:१५-१६)। यस खण्डको स्पष्ट भनाइको आधारमा, पवित्र आत्माको बप्तिस्मा सर्वप्रथम पेन्टेकोस्टको दिनमा भएको थियो भनी हामी जान्दछौं। विश्वासीहरू सर्वप्रथम त्यही दिनमा ख्रीष्टको शरीरमा संलग्न गराइएका थिए। मण्डली त्यही दिनमा सुरु भएको थियो। तर कोही-कोहीले आपत्ति जनाउलान् र यसो भन्लान्, “मत्ती ३:११ र प्रेरित १:५ मा उल्लेख गरिएको आत्माको बप्तिस्मा १ कोरिन्थी १२:१३ मा उल्लेख गरिएको आत्माको बप्तिस्माभन्दा बेग्लै कुरा हो। मत्ती ३:११ र प्रेरित १:५ मा बप्तिस्मा दिनुहुने व्यक्ति ख्रीष्ट हुनुहुन्छ, तर १ कोरिन्थी १२:१३ मा मा बप्तिस्मा दिनुहुने व्यक्ति ख्रीष्ट हुनुहुन्छ।” झट्ट पढ्दा यस्तो लागे तापनि मत्ती ३:११ र प्रेरित १:५ का ग्रीक शब्दावलीहरू व्यावहारिक रूपमा १ कोरिन्थी १२:१३ सँग समान छन्। तलको चार्टले यो स्पष्ट पार्दछ। यी सबै पदहरूले उही बप्तिस्माको कुरा गरिरहेको छ, र यी चारओटै पदहरूका ग्रीक संरचना एकदम मिल्दोजुल्दो छन्। निम्न चार्टमा गरिएको अक्षरश: उद्दरणले स्पष्ट पार्दछ। ग्रीकको “en” अव्यय (नामयोगी) लाई हाम्रो नेपाली बाइबलमा “एउटै आत्माद्वारा” भनी अनुवाद गरिएको छ (१ कोरिन्थी १२:१३) जसको कारण बप्तिस्मा दिनुहुने पवित्र आत्मा नै हुनुहुन्छ भन्ने गलत निश्कर्षमा कोही-कोही पुगेका छन्। तर यस पदलाई यसरी बुझिनुपर्छ, “एउटै आत्मासित एउटै शरीरमा (ख्रीष्टक शरीर, अर्थात् उहाँको मण्डली) बप्तिस्मा भयौं (ख्रीष्टद्वारा)”। ख्रीष्टले हामीलाई आफ्नो शरीरमा बसाल्नु मात्र हुँदैन, तर उहाँले हामीलाई पवित्र आत्मा भित्र डुबाउनु पनि हुन्छ। “किनकि चाहे हामी यहूदी हौं चाहे ग्रीक, चाहे हामी कमारा हौं चाहे स्वतन्त्र, हामी सबै एउटै आत्माद्वारा एउटै शरीरभित्र बप्तिस्मा भयौं; र सबैलाई एउटै आत्माभित्र पिउन दिइयो।” (१ कोरिन्थी १२:१३)। हामीले पवित्र आत्मालाई प्राप्त गर्दा सबै आशिषहरूको भरपूरीमा सहभागी भएका छौं: “तब हामी आफैले गरेका धर्मका कामहरूद्वारा होइन, तर उहाँकै कृपाअनुसार उहाँले हाम्रो उद्धार गर्नुभयो — नयाँ जन्मको स्नान र पवित्र आत्माबाटको नवीकरणद्वारा; जसलाई (“जसलाई” शब्दले पवित्र आत्मालाई सङ्केत गर्दछ) उहाँले येशू ख्रीष्ट हाम्रा मुक्तिदाताद्वारा हामीमाथि प्रशस्त गरी खन्याउनुभयो” (तीतस ३:५-६)। “…पिताबाट पवित्र आत्माको प्रतिज्ञालाई प्राप्त गरेर” (प्रेरित २:३३)। “जसले ममाथि विश्वास गर्छ, पवित्रशास्त्रले भनेअनुसार, उसको हृदयबाट (एकदम भित्रबाट) जिउँदो पानीका नदीहरू बहनेछन्। तर यो कुरा उहाँले आत्माको विषयमा भन्नुभयो, जसलाई उहाँमाथि विश्वास गर्नेहरूले पाउन लागेका थिए; किनकि पवित्र आत्मा अझैसम्म दिइनुभएको थिएन; किनभने येशू अझै महिमित हुनुभएको थिएन।” (यूहन्ना ७:३८-३९)। परमेश्वरको प्रशंसा गर्नुहोस्, शान्तिदाता आउनुभएको छ! पिताको प्रतिज्ञा दिइएको छ! आत्माको बप्तिस्मा पेन्टेकोस्टको दिनमा सुरु भयो र मानिसहरूले ख्रीष्टमा विश्वास गर्दा यस वर्तमान समयमा पनि निरन्तर भइरहेको छ। यदि तपाईंले प्रभु येशूलाई आफ्नो मुक्तिदाताको रूपमा ग्रहण गर्नुभएको छ भने (यूहन्ना १:१२), के तपाईं ख्रीष्टको शरीरको अङ्ग हुनुभएकोमा धन्यवादी हुनुहुन्छ (१ कोरिन्थी १२:२७)? मानिसहरूले “मण्डली जाने” कुरा गर्छन् तर के तपाईंले तपाईं आफैं नै मण्डली हुनुहुन्छ भनी महसुस गर्नुभएको छ? तपाईंले आफैंलाई ख्रीष्टको शरीरको अङ्गको रूपमा देख्नाले तपाईंको ख्रीष्टिय जीवनमा ठूलो भिन्नता ल्याउँदछ। परमेश्वरले अति महत्त्वपूर्ण तरिकाले तपाईंलाई तपाईंको शिर, प्रभु येशू ख्रीष्टसँग जोड्नुभएको छ (एफेसी ५:३०-३२), र परमेश्वरले तपाईंलाई अति महत्त्वपूर्ण तरिकाले यस शरीरमा भएका अन्य सबै विश्वासीसँग जोड्नुभएको छ। मण्डली कुनै संस्था होइन; यो एउटा जीवित संरचना हो, जोचाहिँ परमेश्वरकै जीवनद्वारा स्पन्दित भइरहेको छ (कलस्सी १:२७; गलाती २:२०)। महत्त्वपूर्ण व्याकरणगत विचार १ कोरिन्थी १२:१३ को व्याकरणगत संरचना सुसमाचारका पुस्तकहरू र प्रेरितको पुस्तकमा भएको आत्माको बप्तिस्मा सम्बन्धी पदहरूसँग एकसमान छ भनेर हामीले हेरिसक्यौं। यी हरेक पदहरूमा बप्तिस्मा दिनुहुनेचाहिँ ख्रीष्ट हुनुहुन्छ र उहाँले पवित्र आत्माभित्र (ग्रीक: en) (पवित्र आत्मासित वा पवित्र आत्माको माध्यमद्वारा) बप्तिस्मा दिनुहुन्छ। बप्तिस्मा दिने कार्यमा ख्रीष्ट र पवित्र आत्मा दुवैजनाको भूमिका हुनु सम्भव छ। ख्रीष्टले पवित्र आत्मालाई नै सो कार्य गर्न दिनुभएर विश्वासीहरूलाई शरीरमा बप्तिस्मा दिनुभएको हुनसक्छ। यो कुरालाई यूहन्ना ४:१-२ मा चित्रण गरिएको छ। यूहन्ना ४:१ मा येशूले बप्तिस्मा दिने यूहन्नाले भन्दा पनि बेसी चेलाहरूलाई बप्तिस्मा दिनुभयो भनी बताइएको छ। यूहन्ना ४:२ मा येशू आफैंले कसैलाई बप्तिस्मा दिनुभएन भनी खुलाइएको छ! कसरी उहाँले धेरैलाई बप्तिस्मा दिनुभएर एकैजनालाई पनि बप्तिस्मा नदिन सक्नुहुन्छ? जवाफ यो हो, येशूले धेरै चेलाहरूलाई बप्तिस्मा दिनुभयो तर उहाँले यो कार्य आफ्ना चेलाहरूद्वारा गर्नुभयो जोहरूले वास्तवमा बप्तिस्मा दिने कार्य गर्दथे। १ कोरिन्थी १२:१३ मा यस्तै हुनु सम्भव छ। बप्तिस्मा दिनुहुने येशू ख्रीष्ट हुनुहुन्छ (मत्ती ३:११; प्रेरित १:५ इत्यादिको प्रकाशमा) तर बप्तिस्मा दिने काम वास्तवमा पवित्र आत्माले गरिरहनुभएको छ। ख्रीष्टले आफ्नो बप्तिस्माको कार्यलाई कार्यान्वयन गर्ने माध्यमचाहिँ पवित्र आत्मा हुनुहुन्छ। नयाँ नियमका पत्रहरूमा यो अवधारणा नौलो छैन। येशूले मुक्ति दिनुहुन्छ भन्ने कुरामा हामी सबै सहमत छौं र तरपनि मुक्तिको वास्तविक कार्य परमेश्वरका आत्माद्वारा कार्यान्वयन गरिन्छ (१ कोरिन्थी ६:११ हेर्नुहोस्)। ख्रीष्टले आफ्ना विश्वासीहरूलाई ख्रीष्टको शरीरमा डुबाउनु हुन्छ भन्नु निश्चय पनि उचित कुरा हो, र त्यसैले उहाँसँग बप्तिस्मा दिनुहुने नामक पदवीको दाबी गर्ने उचित अधिकार छ। मत्ती १६:१८ मा आफ्नो मण्डली बनाउनुहुने ख्रीष्ट नै हुनुहुन्छ भनी हामी सिक्दछौं। प्रेरित २:४७ मा मुक्ति पाएकाहरूलाई दिनहुँ मण्डलीमा थप्नुहुने प्रभु (येशू ख्रीष्) हुनुहुन्छ भनी सिक्दछौं। प्रेरित २:३३ लाई बिचार गर्नुहोस्, त्यहाँ आत्मालाई खन्याउनुहुने प्रभु येशू नै हुनुहुन्छ। प्रभु येशूले पवित्र आत्माको आशिषपूर्ण व्यक्तित्वसँग सहकार्य गर्नुभइ, उहाँको अनुग्रहको महिमाको प्रशंसाको निम्ति यो महान् कार्य सम्पन्न गर्नुहुन्छ। ख्रीष्ट येशूमा बप्तिस्मा गरिएको विश्वासीहरूको महिमित ओहोदा छ। उनीहरू ख्रीष्टमा छन्। उनीहरू परमेश्वरका प्रिय पुत्रमा छन्: “यसैकारण कोही __________ छ भने ऊ एउटा नयाँ सृष्टि हो, पुराना कुराहरू बितिगएका छन्; हेर, सबै कुराहरू नयाँ भएका छन्” (२ कोरिन्थी ५:१७)। “यसकारण अब ख्रीष्ट येशू___ हुनेहरूलाई कुनै दण्डको आज्ञा छैन” (रोमी ८:१)। विश्वासीहरू कसरी यो ओहोदामा प्रवेश गर्छन्? कसरी मुक्ति पाएको व्यक्ति परमेश्वरको पुत्रमा राखिन्छ? यो आत्मिक बप्तिस्माको माध्यमबाट गरिन्छ (पानीको बप्तिस्माको माध्यमबाट होइन)। एउटा व्यक्तिले मुक्ति पाएकै घडी यो कार्य सम्पन्न हुन्छ। परमेश्वरले विश्वासीलाई आफ्नो पुत्रमा राख्नुहुने समय यही हो: गलाती ३ अध्याय: किकि ख्रीष्ट येशूमाथि राखिएको ____________द्वारा तिमीहरू सबै परमेश्वरका सन्तान हौ। किनकि तिमीहरू जतिले ख्रीष्टभित्र _______________ (डुबाउनु, राखिनु) लिएका छौ, तिमीहरूले ख्रीष्टलाई पहिरेका छौ। अब त्यहाँ न यहूदी रह्यो न ग्रीक, न कमारा न स्वतन्त्र, न पुरुष न स्त्री; किनकि ख्रीष्ट येशू____ तिमीहरू सबै एक हौ” (गलाती ३:२६-२८)। रोमी ६ अध्याय: वा हामीहरूमध्ये जतिजनाले _________ __________ ____________ (डुबाउनु, राखिनु) लियौं, हामीले उहाँकै मृत्युभित्र बप्तिस्मा लिएका थियौं भन्ने कुरा के तिमीहरूलाई थाह छैन? यसकारण हामी उहाँसँगै बप्तिस्माद्वारा मृत्युभित्र गाडियौं; र जसरी पिताको महिमाद्वारा ख्रीष्ट मरेकाहरूबाट बौराइनुभयो, त्यसरी नै हामी पनि जीवनको नयाँपनामा हिँड्नुपर्दछ। किनकि यदि हामी उहाँको मृत्युको समानतामा एकैसाथ जोरिएका छौं भने उहाँको बौरिउठाइको समानतामा पनि जोरिएका हुनेछौं (रोमी ६:३-५)। विश्वास गरेको घडी साँचो बप्तिस्मामा के हुन्छ भनी देखाउन पानीको बप्तिस्माचाहिँ एउटा चित्रणयुक्त बप्तिस्मा हो। मुक्ति पाएको समयमा, एउटा मानिस येशू ख्रीष्टभित्र बप्तिस्मा गराइन्छ वा राखिन्छ, फलस्वरूप ऊ “ख्रीष्टभित्र” हुन्छ। यो साँचो बप्तिस्मालाई तल चित्राङ्कन गरिएको छ: विश्वासी येशू ख्रीष्टभित्र बप्तिस्मा गराइएको छ (गलाती ३:२७; रोमी ६:३), यसको अर्थ यो पनि हो कि ऊ, - उहाँको मृत्युभित्र बप्तिस्मा गराइएको छ (रोमी ६:३)। - उहाँको गडाइभित्र बप्तिस्मा गराइएको छ (रोमी ६:४)। - उहाँको बौरिउठाइभित्र बप्तिस्मा गराइएको छ (रोमी ६:४-५)। - उहाँको शरीर, अर्थात् मण्डलीभित्र बप्तिस्मा गराइएको छ (१ कोरिन्थी १२:१३)। अर्को शब्दमा, विश्वासीलाई पूर्ण रूपमा ख्रीष्टसित यतिसम्म सम्मिलित गराइएको छ कि प्रभु येशूले टार्ससका शाउललाई यसरी भन्न सक्नुभयो, “तिमी ________ किन सताउँछौ?” (प्रेरित ९:४)। शाउलले विश्वासीहरूलाई सताएका थिए भनी हामी जान्दछौं (१ कोरिन्थी १५:९)। त्यसोभए येशूले किन यसो भन्नुभयो, “तिमी मलाई किन सताउँछौ?” शरीरले दु:ख भोग्यो भने, शिरले महसुस गर्दछ! तसर्थ, पानीको बप्तिस्मा विश्वासीको ख्रीष्टमा भएको यस महिमित सम्बन्ध र ओहोदाको चित्रण हुनुपर्छ। त्यसैले मैले (विश्वासीको रूपमा) यसो भन्न सक्छु: आत्माको बप्तिस्माको व्यवहारिक महत्त्व - म उहाँको शरीरमा राखिएको छु। म अतिमहत्त्वपूर्वक मेरो शिर, प्रभु येशू ख्रीष्टसित जोडिएको छु (कलस्सी ३:३-४)। म अतिमहत्त्वपूर्वक ख्रीष्टमा मेरा दाजुभाइहरू र दिदि बहिनीहरूसित जोडिएको छु। म परमेश्वरकै जीवनद्वारा स्पन्दित भइरहेको एउटा जिउँदो संरचनाको हिस्सा भएको छु। - म ख्रीष्टमा सदाको निम्ति अनन्तसम्मै सुरक्षित छु। मेरो मुक्ति गुम्नको निम्ति, कसैले मलाई ख्रीष्ट शरीरबाट विस्थापित गर्नुपर्ने हुन्छ (मलाई शरीरबाट छुट्टाउनुपर्ने हुन्छ!)। यो कहिल्यै पनि हुन सक्दैन। - मैले आत्माको बप्तिस्मा पाएको छु भन्ने तथ्यले ख्रीष्टिय एकतालाई प्रोत्साहन दिनुपर्छ। त्यहाँ “एउटै शरीर”, “एउटै आत्मा” र “एउटै बप्तिस्मा” (एफेसी ४:४-६) छ। रगतद्वारा किनिएको हरेक विश्वासी ख्रीष्टको शरीरमा राखिएका छन्, र हामी एउटै मण्डलीको साझा अङ्ग हौं। हामीहरू एउटै शिरसँग जोडिएका छौं। हामीहरू एउटै रगतले किनिएका छौं। हामी एउटै आत्माद्वारा अन्तर्वास गरिएका छौं। हामीहरू एउटै स्वर्गीय पिताका सन्तानहरू हौं। हामी एउटै पुस्तकको (“एउटै विश्वास”) विद्यार्थीहरू हौं। हामीहरू एउटै जीवनका हकवालाहरू हौं। हामी एउटै धन्य आशाको बाटो हेरिरहेका छौं। आशिषपूर्ण एकता र अमूल्य अभिन्नता! - आत्माको बप्तिस्माले मलाई एउटा नयाँ र महिमित ओहोदामा प्रवेश गराउँछ। - आत्माको बप्तिस्माले मलाई ख्रीष्टसित उहाँको मृत्यु, गडाइ र बौरिउठाइमा सम्मिलित गराउँछ। ख्रीष्टले पूर्ण गर्नुभएको कार्य मेरो निम्ति अति व्यक्तिगत बन्दछ। उहाँको मृत्यु मेरो हुँदछ। उहाँक जीवन मेरो हुन्छ। म उहाँसित मरेँ र म उहाँसित जिउँछु र उहाँ मभित्र जिउनुहुन्छ (गलाती २:२०)