Dimensions of Baptism Biblical and Theological Studies

CROSS Spirit- and Water-Baptism 133

in conversion texts—and in light of his expressed attitude toward and clear

separation of baptism from the work of the gospel in 1 Cor. 1.13-17, one is

especially hard pressed to see a connection either between baptism and the

work of the Spirit or between baptism and conversion per se in the apostle

Paul.'^40 While he might be able to maintain this position from a study of

Paul's letters alone, it is difficult to maintain it when the evidence of Acts

is taken into account, both in the form of Acts 2.38, but also in the imme-

diate baptisms on hearing the gospel (e.g. Acts 8.36-38; 10.48; 16.33). Fee

criticizes the view, championed by Beasley-Murray, that Paul is referring

to water-baptism, challenging his claim that his four considerations seem

to demand this view on the grounds that, according to Paul, 'it is not bap-

tism that makes them one, but the one Spirit'.^41 However, Beasley-Murray's

point is that baptism should not be separated from the reception of the

Spirit. I wish to argue that recognition that Spirit- and water-baptism are

essential components of conversion-initiation means that it is a false dichot-

omy to separate the two, otherwise the writer of Eph. 4.5 would have had

to have said there are 'two baptisms'. The Spirit has to be given to be

experienced and has to be given on some occasion. A further trap I believe

Dunn has unconsciously stumbled into is the tendency to see conversion in

punctiliar terms, that it occurs at a specific moment in time, rather than

consistently applying his understanding of becoming a Christian in terms

of the conversion-initiation process. When this is done the need to pin-

point exactly when conversion took place and also to identify the norma-

tive sequence for the constituent elements of conversion-initiation are

obviated.^42

We have seen that many scholars believe that because Paul uses the verb

'baptize' they assume he is referring to water-baptism and that many go

further and interpret 1 Cor. 12.13 as supporting the close tie between

receiving the Spirit- and water-baptism. Fee then notes that' [e]ven Beasley-

Murray backs off here when he writes, "There is nothing automatic about

this association of baptism and the Spirit" \^43 But Fee misses the broader

theological context in which Beasley-Murray discusses baptism—namely,

faith. Baptism, for him, cannot be understood without faith.^44 He never

40. Fee, God's Empowering Presence, p. 780.


41. Fee, First Corinthians, p. 604 n. 22.


42. Cf. my earlier discussion of this in ' "One Baptism"', pp. 176-77.


43. Beasley-Murray, Baptism, p. 170, and Fee, First Corinthians, p. 604 n. 23.


44. See, e.g., Beasley-Murray, Baptism, p. 278: 'The New Testament writers...
    think of baptism in terms of grace and faith—always grace, always faith.' See the