Scholarly Reflections
McDonnell, Kilian & Montague, George T. "Chapter One: Fire and Powr: Spirit-Baptism in Q and Mark." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 3-14.
Montague observes that the verb "baptize" appears in the New Testament eight times with the Holy Spirit as its complement (McDonnell & Montague 1991, 4). In Matthew and Luke, which Montague takes as influenced by Q, the Spirit is accompanied by judgment, as God is understood as burning the chaff left over from threshing. The association of fire and judgment was typical in Qumran literature, so Montague sees it as a natural connection for John the Baptist to make (McDonnell & Montague 1991, 5). Montague takes John's baptism as a "ritual of repentance" which would provide the means to escape from God's consuming fire of judgment (McDonnell & Montague 1991, 6).
In Mark's Gospel, the coming Jesus is the one "more powerful" than John, but is not presented with the role of judgment. Rather, he is introduced as God's Son, but without the particular role of judgment by fire (McDonnell & Montague 1991, 7). The appearance of the Holy Spirit in the form of a dove, however, makes it clear that baptism and reception of the Spirit are inseparably linked. Montague then takes Mark to continue showing Jesus' power to be manifest in exorcisms, forgiveness, and healing (McDonnell & Montague 1991, 8).
An important, though subtle, shift occurs in Mark's discussion of baptism (Montague calls it a shift in Mark's understanding) when in chapter 10 Jesus speaks of a coming cup and baptism, speaking of his death (McDonnell & Montague 1991, 10). Montague takes this to refer to something unique about Jesus' reception of baptism by John. He concludes this unique factor must be the coming of the Holy Spirit (McDonnell & Montague 1991, 11). While some take the passage as an allusion to Christians joining Christ in communion and baptism, Montague thinks this unlikely. The passage makes immediate sense in the context of Jesus' suffering and death, so Montague prefers that interpretation (McDonnell & Montague 1991, 12).
The longer ending of Mark, which Montague concedes may not be an original part of Mark, speaks of various gifts of the Holy Spirit in operation among those who believe. "The Markan conclusion makes it clear that believing in Jesus, which implies baptism (16:16), is sufficient to share in the charismatic power of Jesus" (McDonnell & Montague 1991, 13). God uses his power where he wishes.
Montague concludes that in Mark, the Holy Spirit, who may well be available to all believers from the time of their baptism, enables them in reconciliation, exorcism, healing, and whatever other power God wishes them to use (McDonnell & Montague 1991, 14).