Explaining Baptism With The Holy Spirit Order Printed Copy
- Author: Jack Hayford
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About the Book
"Explaining Baptism with the Holy Spirit" by Jack Hayford explores the biblical foundation and practical implications of the baptism with the Holy Spirit. Hayford unpacks the importance of this experience in the life of a believer, offering insight and guidance for those seeking a deeper relationship with God through the power of the Holy Spirit.
Martin Luther
Martin Luther was a German monk who forever changed Christianity when he nailed his '95 Theses' to a church door in 1517, sparking the Protestant Reformation.
Who Was Martin Luther?
Martin Luther was a German monk who began the Protestant Reformation in the 16th century, becoming one of the most influential and controversial figures in the history of Christianity.
Luther called into question some of the basic tenets of Roman Catholicism, and his followers soon split from the Roman Catholic Church to begin the Protestant tradition. His actions set in motion tremendous reform within the Church.
A prominent theologian, Luther’s desire for people to feel closer to God led him to translate the Bible into the language of the people, radically changing the relationship between church leaders and their followers.
Early Life
Luther was born on November 10, 1483, in Eisleben, Saxony, located in modern-day Germany.
His parents, Hans and Margarette Luther, were of peasant lineage. However, Hans had some success as a miner and ore smelter, and in 1484 the family moved from Eisleben to nearby Mansfeld, where Hans held ore deposits.
Hans Luther knew that mining was a tough business and wanted his promising son to have a better career as a lawyer. At age seven, Luther entered school in Mansfeld.
Education
At 14, Luther went north to Magdeburg, where he continued his studies. In 1498, he returned to Eisleben and enrolled in a school, studying grammar, rhetoric and logic. He later compared this experience to purgatory and hell.
In 1501, Luther entered the University of Erfurt, where he received a degree in grammar, logic, rhetoric and metaphysics. At this time, it seemed he was on his way to becoming a lawyer.
Becoming a Monk
In July 1505, Luther had a life-changing experience that set him on a new course to becoming a monk.
Caught in a horrific thunderstorm where he feared for his life, Luther cried out to St. Anne, the patron saint of miners, “Save me, St. Anne, and I’ll become a monk!” The storm subsided and he was saved.
Most historians believe this was not a spontaneous act, but an idea already formulated in Luther’s mind. The decision to become a monk was difficult and greatly disappointed his father, but he felt he must keep a promise.
Luther was also driven by fears of hell and God’s wrath, and felt that life in a monastery would help him find salvation.
The first few years of monastic life were difficult for Luther, as he did not find the religious enlightenment he was seeking. A mentor told him to focus his life exclusively on Jesus Christ and this would later provide him with the guidance he sought.
Disillusionment with Rome
At age 27, Luther was given the opportunity to be a delegate to a Catholic church conference in Rome. He came away more disillusioned, and very discouraged by the immorality and corruption he witnessed there among the Catholic priests.
Upon his return to Germany, he enrolled in the University of Wittenberg in an attempt to suppress his spiritual turmoil. He excelled in his studies and received a doctorate, becoming a professor of theology at the university (known today as Martin Luther University Halle-Wittenberg).
Through his studies of scripture, Luther finally gained religious enlightenment. Beginning in 1513, while preparing lectures, Luther read the first line of Psalm 22, which Christ wailed in his cry for mercy on the cross, a cry similar to Luther’s own disillusionment with God and religion.
Two years later, while preparing a lecture on Paul’s Epistle to the Romans, he read, “The just will live by faith.” He dwelled on this statement for some time.
Finally, he realized the key to spiritual salvation was not to fear God or be enslaved by religious dogma but to believe that faith alone would bring salvation. This period marked a major change in his life and set in motion the Reformation.
Though Luther intended these to be discussion points, the 95 Theses laid out a devastating critique of the indulgences - good works, which often involved monetary donations, that popes could grant to the people to cancel out penance for sins - as corrupting people’s faith.
Luther also sent a copy to Archbishop Albert Albrecht of Mainz, calling on him to end the sale of indulgences. Aided by the printing press, copies of the 95 Theses spread throughout Germany within two weeks and throughout Europe within two months.
The Church eventually moved to stop the act of defiance. In October 1518, at a meeting with Cardinal Thomas Cajetan in Augsburg, Luther was ordered to recant his 95 Theses by the authority of the pope.
Luther said he would not recant unless scripture proved him wrong. He went further, stating he didn’t consider that the papacy had the authority to interpret scripture. The meeting ended in a shouting match and initiated his ultimate excommunication from the Church.
Excommunication
Following the publication of his 95 Theses, Luther continued to lecture and write in Wittenberg. In June and July of 1519 Luther publicly declared that the Bible did not give the pope the exclusive right to interpret scripture, which was a direct attack on the authority of the papacy.
Finally, in 1520, the pope had had enough and on June 15 issued an ultimatum threatening Luther with excommunication.
On December 10, 1520, Luther publicly burned the letter. In January 1521, Luther was officially excommunicated from the Roman Catholic Church.
Diet of Worms
In March 1521, Luther was summoned before the Diet of Worms, a general assembly of secular authorities. Again, Luther refused to recant his statements, demanding he be shown any scripture that would refute his position. There was none.
On May 8, 1521, the council released the Edict of Worms, banning Luther’s writings and declaring him a “convicted heretic.” This made him a condemned and wanted man. Friends helped him hide out at the Wartburg Castle.
While in seclusion, he translated the New Testament into the German language, to give ordinary people the opportunity to read God’s word.
Lutheran Church
Though still under threat of arrest, Luther returned to Wittenberg Castle Church, in Eisenach, in May 1522 to organize a new church, Lutheranism.
He gained many followers, and the Lutheran Church also received considerable support from German princes.
When a peasant revolt began in 1524, Luther denounced the peasants and sided with the rulers, whom he depended on to keep his church growing. Thousands of peasants were killed, but the Lutheran Church grew over the years.
Katharina von Bora
In 1525, Luther married Katharina von Bora, a former nun who had abandoned the convent and taken refuge in Wittenberg.
Born into a noble family that had fallen on hard times, at the age of five Katharina was sent to a convent. She and several other reform-minded nuns decided to escape the rigors of the cloistered life, and after smuggling out a letter pleading for help from the Lutherans, Luther organized a daring plot.
With the help of a fishmonger, Luther had the rebellious nuns hide in herring barrels that were secreted out of the convent after dark - an offense punishable by death. Luther ensured that all the women found employment or marriage prospects, except for the strong-willed Katharina, who refused all suitors except Luther himself.
The scandalous marriage of a disgraced monk to a disgraced nun may have somewhat tarnished the reform movement, but over the next several years, the couple prospered and had six children.
Katharina proved herself a more than a capable wife and ally, as she greatly increased their family's wealth by shrewdly investing in farms, orchards and a brewery. She also converted a former monastery into a dormitory and meeting center for Reformation activists.
Luther later said of his marriage, "I have made the angels laugh and the devils weep." Unusual for its time, Luther in his will entrusted Katharina as his sole inheritor and guardian of their children.
Anti-Semitism
From 1533 to his death in 1546, Luther served as the dean of theology at University of Wittenberg. During this time he suffered from many illnesses, including arthritis, heart problems and digestive disorders.
The physical pain and emotional strain of being a fugitive might have been reflected in his writings.
Some works contained strident and offensive language against several segments of society, particularly Jews and, to a lesser degree, Muslims. Luther's anti-Semitism is on full display in his treatise, The Jews and Their Lies.
Death
Luther died following a stroke on February 18, 1546, at the age of 62 during a trip to his hometown of Eisleben. He was buried in All Saints' Church in Wittenberg, the city he had helped turn into an intellectual center.
Luther's teachings and translations radically changed Christian theology. Thanks in large part to the Gutenberg press, his influence continued to grow after his death, as his message spread across Europe and around the world.
Telling the Gospel Through Story
Steve was a house painter from England vacationing at a beach in the Philippines with his family. I happened to be staying at the same resort. One day during a conversation that began to turn toward spiritual things, Steve said, "I've talked to numerous religious leaders but they've never been able to answer my questions satisfactorily. So I've given up on religion and am trying to live a good life." "What were your questions?" I asked. "The main one is, why is the world so unfair? Why is there pain and suffering and why doesn't God, if there is a God, do something about it?" "Could I have a go at sharing something I've learned about these things using a story from the Bible?" I asked. "I don't believe the Bible." "That's no problem. I hope you'll find the story helpful anyway." We started with Genesis 1 and God's intentions for his world. The story concluded, "Then God said, 'Let us make people in our image. He made a man out of the dust of the earth and God breathed his spirit into the man. So Adam became a living being. Later God put Adam to sleep and took one of his ribs and made a wife, Eve, for him. God said, 'Rule over the animals … multiply and fill the earth.' Finally God looked at everything he had made and blessed it. He said, 'It is very good.' On the seventh day God rested from his work because he had completed the work of creation." Soon Steve's two children and his son's girlfriend casually drifted over to listen. I filled them in on the story so far and continued by explaining the beginning of pain and trouble in the world from Genesis 3. I mentioned the story's strange hint of hope when God says to Adam and Eve, "The snake and the descendants of the woman will be at war. The snake will strike her descendant's heel, but one day a descendent will crush the head of the snake." During the discussion one of my listeners said, "I know you're going to say that Jesus is the one coming to crush the snake's head, but how will he do it?" "Can I tell you a few more stories before Jesus?" I replied. "That will make everything clearer." So we continued on through the stories of Abraham, the exodus and the rest of the Old Testament. Each story set up the one that followed it so my audience would understand the nature of the human problem and how desperately we needed a Savior. My listeners peppered me with questions, and we discussed them one by one. Most often I asked them a question in return, and they found themselves answering their own questions based on what they'd already learned. Sometimes I said, "That will be answered in an upcoming story." Finally, after about an hour, we reached the end of the Old Testament. "Come on," they begged. "Don't leave us in suspense. Tell us how Jesus saves!" Outside our open-air dining room, the beach beckoned. It was a perfect day for snorkeling, and this family had come from winter-bound England to play in the sun. Their holiday was almost finished—but today the beach might as well not have existed. We continued through Jesus' birth and ministry. Finally we reached his death and resurrection. "Do you remember what the temple curtain in the Old Testament symbolized?" I asked. "The separation between God and people," said one. "What was the only way people could be forgiven and continue to be friends with God?" "A representative had to prepare himself carefully and then kill a perfect sacrifice and take its blood through the curtain," another responded. "So what did it mean when the temple curtain split from top to bottom just when Jesus died?" They started hesitantly, saying, "I guess it means … that because Jesus died … the barrier between us and God has been dealt with." Then they concluded in a rush, "So we can once again be friends with God." "So Jesus was like that perfect sacrifice," one said. "Yes, but he was also the representative," chimed in another. At last I called an end to the storying before we'd exhausted ourselves and lost the joy of discovery. Two days later as the family was departing, Steve said, "I'm going home to find my Bible. If those religious experts had told me such relevant stories, I would have happily gone to their church and wouldn't have given up searching." How did I get involved with Bible storying? I was a reluctant starter. As a teenager, the child of missionaries, I had heard about chronological Bible storying. My impression was that it was best suited for illiterate tribal peoples. When I became a missionary myself, my context was different. I did church planting with OMF International among working-class people in modern, industrialized southern Taiwan. Nearly everyone could read, although a large portion of the population chose to learn in ways other than via the printed word. I taught the Bible in a wide range of situations, from one-to-one evangelism and discipling to Bible study groups, training seminars and public teaching. I used many stories to illustrate my teaching. Constant feedback and self-evaluation helped improve my teaching, but I never thought to change my basic communication building blocks. God obviously had a different plan! In 2004 I observed a six-hour OMF training seminar in which the leader told stories from Genesis to the ascension. I enjoyed the stories personally, but I still didn't think they suited my style. I was already a reasonable communicator and believed it would be a huge challenge to adapt my teaching style. Simply put, change of this magnitude seemed like too much work. So I learned to tell the creation story with reluctance. The next step was to find someone who would listen to it. I chose a busy photo-developing shop for my first attempt—a decision that, looking back, may not have been wise. I didn't do a particularly good job with the story. And a constant flow of customers meant numerous interruptions. What astounded me was the response of the hearer. She loved the story and wanted to hear more. Suddenly I was no longer having to initiate gospel conversations. Instead people were asking me to tell them about the Bible. The adventure of a lifetime had started. The wonderful thing about storying is that it's far more than a quick telling of the good news. We Christians often want our evangelistic methods to be time-efficient and produce guaranteed results. But evangelism should not be hurried. People who have heard and discussed many stories come to Christ more prepared than those who are evangelized in other ways. In one sense, you could say that storying is "discipling people to conversion." If you're reading this, then you're probably already committed to communicating the gospel in the best way possible. You long to see Jesus glorified, with your family, friends and neighbors part of that crowd rejoicing around the throne (Rev 7:10, 12). Learning to story is worth the investment in time and energy. I often see hope dawning on people's faces as they're trained in this method. They're delighted to discover that they've found a simple, biblical tool almost anyone can learn. If you've been frustrated that people don't seem interested in hearing the gospel, you may be amazed at how well storying works. I've found it to be more fruitful and effective than many other approaches to evangelism. It's a natural, appealing way to communicate the gospel, and once you get started, people actually want to hear more. Storying has great potential to help many people come to know God. Christine Dillon