Baptism Vs Infant Baptism
UNDERSTANDING BAPTISM THROUGH MODE, PURPOSE, AND BELIEF
Daniel L. Vinculado
Theology 350 Fundamental Theology Issues
September 22, 2014
When it comes to baptism within Christianity, there are several views regarding the purpose, the mode, and who is qualified to receive baptism. Through this research paper I will be discussing the viewpoint of Believer Baptism as well as Infant Baptism, both of which are popular within specific dominations and are still practiced in our present time. Although both sides will be closely discussed, the bigger emphasis will be on which of the two views is biblically correct. It is my understanding throughout the Holy Bible that the Believer Baptism is the appropriate …show more content…
view and practice.
In order to better identify us with the word baptism, it is best to have a working definition. Per Dictionary.com baptism is defined as the following, “a ceremonial immersion in water, or application of water, as an initiatory rite or sacrament of the Christian church1.” Per Zondervan Illustrated Bible Dictionary baptism is defined as, “Its subjective significance is represented in the NT by many analogies. It is regarded in as the means of participation in the death and resurrection of Jesus.2” The two sources provide us with a better understanding of the practice, the methods and the purpose of baptism.
Based on the working definition of baptism, we will view the perspective of infant baptism. The belief that both adult and infants alike can be baptized is practiced not only in Catholic churches but also within some Protestant churches. Supporting their view on infants being baptized there are multiple facets that are used in defense to this perspective. A particular argument or thought would be regarding the correlation of children being circumcised within the Abrahamic Covenant and baptism of the New Covenant. To elaborate further on this idea, the following is a statement per Catholic.com; “This comparison between who could receive baptism and circumcision is an appropriate one. In the Old Testament, if a man wanted to become a Jew, he had to believe in the God of Israel and be circumcised. In the New Testament, if one wants to become a Christian, one must believe in God and Jesus and be baptized.3” Another defense to infant Baptizing is specifically to what Christ mentioned in the Gospel of Luke 18:15-16, “Now they were bringing even infants to him that he might touch them. And when the disciples saw it, they rebuked them. But Jesus called them to him, saying, “Let the children come to me, and do not hinder them, for to such belongs the kingdom of God.” This scripture is used to support the point that Christ did not segregate infant or children to receive him, which is applied to baptism as well. Lastly, another element used to support the view of infant baptism is that this has been practiced historically within the early church. Forefathers such as Irenaeus and Augustine were two individuals who were supporters of this view. Per Catholic.com the following quote can be viewed which is an excerpt from Irenaeus Against Heresies, “He [Jesus] came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men. Therefore he passed through every age, becoming an infant for infants, sanctifying infants; a child for children, sanctifying those who are of that age . . . [so that] he might be the perfect teacher in all things, perfect not only in respect to the setting forth of truth, perfect also in respect to relative age" (Against Heresies 2:22:4 [A.D. 189]). 4
Although the view of infant baptism has many great arguments, we will now observe the side in which I agree with and believe is the appropriate practice, which is Believer Baptism.
A great working definition for this specific position can be found through Theopedia.com as, “Believer 's baptism is the Christian practice of baptism in which the participant publicly professes faith in Jesus Christ as personal Lord and Savior, and as admission into a local community of faith5.” This specific definition has an element that separates it from its opposing view and is something we should be observant of which is “the participant publicly professes faith in Jesus.” An infant, whom is neither cognizant nor has the ability to speak, is unable to acknowledge and profess Christ as their Lord and savior which is why believer baptism is more likely to be a person of an appropriate age. In John Elwell’s Evagelical Dictionary of Theology he states the following, “Baptism can be given only when the recipient has responded to the Word in penitence and faith, and it is to be followed at once by a course of more detailed instruction.6” Again we see Johh Elwell too is in agreement that the baptism is the practice for a believer and not for the infant. The New Testament as well provides a substantial amount of evidence regarding baptism of the believer. In Acts 2:38 we read the following statement by Peter, “And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” Those in support of infant baptism believe this was an inclusive of infants however as stated prior since the infant is unaware of their sin then they do not have the ability of repenting. There are several more examples of Believer Baptisms in the bible as well including the Ethiopian Eunuch who professed his faith and then was baptized (Acts 8:36-39), the household of Lydia whom all professed and believed
in Jesus Christ (Acts 16:11-15) as well as the Philippians jailor (Acts 16:25-34). It is with these examples reflected in the New Testament that we become aware that infants were not part of the baptisms.
After identifying whom baptism is specifically for, let us now draw our attention to the purpose of baptism from the viewpoint of both infant and believer baptism. Erwin Lutzer writes the following in The Doctrines That Divide, “Baptism and communion were believed by some as efficacious in taking away sin. Once this premise was accepted, it seemed reasonable that babies should be baptized –why should they be denied the benefits of grace?” 7Those who practice infant baptism such as Catholics deem this as a sacrament of the church. Per the Vatican.va site the sacrament baptism is defined as, “Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua), and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word8." When one looks at the sinful nature that we’re born with (Psalms 51:5, Romans 5:12, Romans 5:19 etc) it would make sense for those that habitually practice infant baptism, however this view becomes tainted as it creates baptism to serve as a process of salvation and regeneration which is not taught within the bible. We must also notice that the meaning of sacrament that this practice is nor more than a religious act than understanding the truth as to why one would receive baptism and need to be cognizant of it. We will now identify the purpose behind Believer’s Baptism.
There is great significance and purpose within Believers Baptism. Believer Baptism believes in the ordinance of baptism. This does not serve as another step towards salvation nor is the individual being regenerated, as this has taken place in the acceptance of Christ. Baptism becomes less of an obligation and or religious duty but more of a statement of identification with Jesus Christ in his death, burial and resurrection. Paul explains this in Romans 6:3-4, “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” When we see baptism from this scriptural context we can better identify with Christ. As mentioned prior, we’re united with Christ in that we’re experiencing death (dying to our old self), the burial (we’re being immersed, which will be discussed later) and finally we’re experiencing the resurrection (as we’re rising out from the water we have now put on the new self). Discipleship is yet another purpose and factor that comes from Believers Baptism as well. Per John Pipers Desiring God website he writes the following, “So baptism is a command, and ordinance, of the Lord Jesus to be performed in making disciples until Christ returns at the end of the age9” In Gregory Boyd book titled Across the Spectrum he too provides insight regarding the nature of discipleship through baptism, he says, “ Baptism was intended to be part of the process of making someone a disciple and makes sense only in the context of disciple-making.” 10This liberating experience for the believer is undeniably a remarkable moment. Again salvation is not taking place as this has already happened upon profession of faith in Christ however being united with Christ in Baptism is very profound.
Lastly we will identify the perspectives on the mode of baptism. There are two distinct positions, that of the immersionist and the non-immersionist. As has been the pattern of this research paper we will first commentate on the view of the non-immersionist, which is practiced predominantly by those who would affirm in infant baptism. The non-immersionist understands the word baptizein to mean “to wash” and or “to purify in water” and indicates that those who perceive this to mean immersion would be interpreting and or defining the word incorrectly. There are two alternatives to baptism besides immersion, these are aspersion, which means sprinkling water and effusion which means to pour the water. Aspersion (affusion) was introduced as an alternative to immersion within the 10th and 12th centuries. The introduction of this method pertained to individuals who may have been sick and or had certain circumstances not allowing them to be immersed in water. Supporters of this view find their biblical support in such passages as Ezekiel 36:25-26, “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” In John Elwell Evangelical Dictionary of Theology he mentions the following, “ In general, the non-immersionist contend that rigor in matter of form is contrary to the spirit of the NT worship, contrary to the universal indifference to the mode of celebrating that Lord’s supper, and subject to the scandal that, in principle, the immersionist depopulates the church of most of its membership and most of its finest sons and daughters.”11
The immersionist perspective in contrary to the non-immersionist is that they define the word baptizein to strictly mean to immerse. Although the non-immersionist can provide a biblical exampled within the OT and also use Acts 10 as a support for the Holy Spirit pouring his spirit, we must look to the our Lord in savior examples. Jesus was baptized by being immersed. Although this should be the only argument needed when it comes to the method of baptism, throughout the NT there are a profound amount of examples as baptism by way of immersion. In his time of ministry, John the Baptist was baptizing using the method of immersion. When Philip encounters the Ethiopian eunuch this baptizing is yet another example to provide. As mentioned, since the purpose of baptism is in correlation to the death, burial and resurrection of Christ, we must understand the burial aspect. When an individual is immersed into the water they’re experiencing the burial of Christ. Those who support non-immersion would argue that Christ was placed in a tomb, therefore was not buried. However my response would simply be to look to Christ’s example. To conclude this point of the immersionist view, this was a practice of the early church before an exception practice was introduced. Therefore we must understand what was first initiated should not have been interpreted any differently throughout time.
Overall this paper was to provide more insight in regards to one of the many doctrines that divides our faith. Those who are in favor of infant baptism I believe have used a lot of inference when it comes to understanding what the bible has clearly communicated regarding this topic. We must understand that to imply regeneration and salvation regarding baptism is difficult to comprehend. Christ, should be our main focus when it comes to such a controversial topic. Look to his example, really identify what was He communicating during his ministry and the significance of such a beautiful moment. I believe that Believer Baptism reflects Christ and what is instructed for us to do within the Bible and I now have a better understanding for the reasons why.
Bibliography
1. NA. Na. Definition of Baptism (09/15/2014). 09/15/2014. http://dictionary.reference.com/browse/baptism?s=t.
2. Douglas, J.D. Zondervan Illustrated Bible Dictionary. Michigan: Zondervan, 1987,2011.
3. Brom, Robert H. “Infant Baptsim.” Censor Librorum, (August 10, 2004). 09/16/2014. http://www.catholic.com/tracts/infant-baptism.
4. Brom, Robert H. “Infant Baptsim.” Censor Librorum, (August 10, 2004). 09/16/2014. http://www.catholic.com/tracts/infant-baptism.
5. NA. “Believer’s Baptism.” Believer’s Baptism definition (09/15/14). 09/15/14. http://www.theopedia.com/Believer 's_baptism.
6. Elwell, John. Evangelical Dictionary of Theology: Second Edition. Grand Rapids: Baker Academic, 1984, 2001.
7. Lutzer, Erwin. The Doctrines that Divide: A Fresh Look at Historic Doctrines that Separate Christians. Grand Rapids: Kregel Publications, 1998.
8. N.A. “Catechism of The Catholic Church” Article 1 Sacrament of Baptism 1213. 09/17/2014. http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a1.htm.
9. Piper, John. “What is Baptism, and How Important Is It?” (July 20,2008). 09/15/2014. http://www.desiringgod.org/sermons/what-is-baptism-and-how-important-is-it.
10. Boyd, Gregory. Reddy, Paul. Across the Spectrum: Understanding Issues in Evangelical Theology. Grand Rapids: Baker Academic, 2002, 2009.
11. Elwell, John. Evangelical Dictionary of Theology: Second Edition. Grand Rapids: Baker Academic, 1984, 2001.
12. Holy Bible (NIV)
Daniel L. Vinculado
Theology 350 Fundamental Theology Issues
September 22, 2014
When it comes to baptism within Christianity, there are several views regarding the purpose, the mode, and who is qualified to receive baptism. Through this research paper I will be discussing the viewpoint of Believer Baptism as well as Infant Baptism, both of which are popular within specific dominations and are still practiced in our present time. Although both sides will be closely discussed, the bigger emphasis will be on which of the two views is biblically correct. It is my understanding throughout the Holy Bible that the Believer Baptism is the appropriate …show more content…
view and practice.
In order to better identify us with the word baptism, it is best to have a working definition. Per Dictionary.com baptism is defined as the following, “a ceremonial immersion in water, or application of water, as an initiatory rite or sacrament of the Christian church1.” Per Zondervan Illustrated Bible Dictionary baptism is defined as, “Its subjective significance is represented in the NT by many analogies. It is regarded in as the means of participation in the death and resurrection of Jesus.2” The two sources provide us with a better understanding of the practice, the methods and the purpose of baptism.
Based on the working definition of baptism, we will view the perspective of infant baptism. The belief that both adult and infants alike can be baptized is practiced not only in Catholic churches but also within some Protestant churches. Supporting their view on infants being baptized there are multiple facets that are used in defense to this perspective. A particular argument or thought would be regarding the correlation of children being circumcised within the Abrahamic Covenant and baptism of the New Covenant. To elaborate further on this idea, the following is a statement per Catholic.com; “This comparison between who could receive baptism and circumcision is an appropriate one. In the Old Testament, if a man wanted to become a Jew, he had to believe in the God of Israel and be circumcised. In the New Testament, if one wants to become a Christian, one must believe in God and Jesus and be baptized.3” Another defense to infant Baptizing is specifically to what Christ mentioned in the Gospel of Luke 18:15-16, “Now they were bringing even infants to him that he might touch them. And when the disciples saw it, they rebuked them. But Jesus called them to him, saying, “Let the children come to me, and do not hinder them, for to such belongs the kingdom of God.” This scripture is used to support the point that Christ did not segregate infant or children to receive him, which is applied to baptism as well. Lastly, another element used to support the view of infant baptism is that this has been practiced historically within the early church. Forefathers such as Irenaeus and Augustine were two individuals who were supporters of this view. Per Catholic.com the following quote can be viewed which is an excerpt from Irenaeus Against Heresies, “He [Jesus] came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men. Therefore he passed through every age, becoming an infant for infants, sanctifying infants; a child for children, sanctifying those who are of that age . . . [so that] he might be the perfect teacher in all things, perfect not only in respect to the setting forth of truth, perfect also in respect to relative age" (Against Heresies 2:22:4 [A.D. 189]). 4
Although the view of infant baptism has many great arguments, we will now observe the side in which I agree with and believe is the appropriate practice, which is Believer Baptism.
A great working definition for this specific position can be found through Theopedia.com as, “Believer 's baptism is the Christian practice of baptism in which the participant publicly professes faith in Jesus Christ as personal Lord and Savior, and as admission into a local community of faith5.” This specific definition has an element that separates it from its opposing view and is something we should be observant of which is “the participant publicly professes faith in Jesus.” An infant, whom is neither cognizant nor has the ability to speak, is unable to acknowledge and profess Christ as their Lord and savior which is why believer baptism is more likely to be a person of an appropriate age. In John Elwell’s Evagelical Dictionary of Theology he states the following, “Baptism can be given only when the recipient has responded to the Word in penitence and faith, and it is to be followed at once by a course of more detailed instruction.6” Again we see Johh Elwell too is in agreement that the baptism is the practice for a believer and not for the infant. The New Testament as well provides a substantial amount of evidence regarding baptism of the believer. In Acts 2:38 we read the following statement by Peter, “And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” Those in support of infant baptism believe this was an inclusive of infants however as stated prior since the infant is unaware of their sin then they do not have the ability of repenting. There are several more examples of Believer Baptisms in the bible as well including the Ethiopian Eunuch who professed his faith and then was baptized (Acts 8:36-39), the household of Lydia whom all professed and believed
in Jesus Christ (Acts 16:11-15) as well as the Philippians jailor (Acts 16:25-34). It is with these examples reflected in the New Testament that we become aware that infants were not part of the baptisms.
After identifying whom baptism is specifically for, let us now draw our attention to the purpose of baptism from the viewpoint of both infant and believer baptism. Erwin Lutzer writes the following in The Doctrines That Divide, “Baptism and communion were believed by some as efficacious in taking away sin. Once this premise was accepted, it seemed reasonable that babies should be baptized –why should they be denied the benefits of grace?” 7Those who practice infant baptism such as Catholics deem this as a sacrament of the church. Per the Vatican.va site the sacrament baptism is defined as, “Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua), and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word8." When one looks at the sinful nature that we’re born with (Psalms 51:5, Romans 5:12, Romans 5:19 etc) it would make sense for those that habitually practice infant baptism, however this view becomes tainted as it creates baptism to serve as a process of salvation and regeneration which is not taught within the bible. We must also notice that the meaning of sacrament that this practice is nor more than a religious act than understanding the truth as to why one would receive baptism and need to be cognizant of it. We will now identify the purpose behind Believer’s Baptism.
There is great significance and purpose within Believers Baptism. Believer Baptism believes in the ordinance of baptism. This does not serve as another step towards salvation nor is the individual being regenerated, as this has taken place in the acceptance of Christ. Baptism becomes less of an obligation and or religious duty but more of a statement of identification with Jesus Christ in his death, burial and resurrection. Paul explains this in Romans 6:3-4, “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” When we see baptism from this scriptural context we can better identify with Christ. As mentioned prior, we’re united with Christ in that we’re experiencing death (dying to our old self), the burial (we’re being immersed, which will be discussed later) and finally we’re experiencing the resurrection (as we’re rising out from the water we have now put on the new self). Discipleship is yet another purpose and factor that comes from Believers Baptism as well. Per John Pipers Desiring God website he writes the following, “So baptism is a command, and ordinance, of the Lord Jesus to be performed in making disciples until Christ returns at the end of the age9” In Gregory Boyd book titled Across the Spectrum he too provides insight regarding the nature of discipleship through baptism, he says, “ Baptism was intended to be part of the process of making someone a disciple and makes sense only in the context of disciple-making.” 10This liberating experience for the believer is undeniably a remarkable moment. Again salvation is not taking place as this has already happened upon profession of faith in Christ however being united with Christ in Baptism is very profound.
Lastly we will identify the perspectives on the mode of baptism. There are two distinct positions, that of the immersionist and the non-immersionist. As has been the pattern of this research paper we will first commentate on the view of the non-immersionist, which is practiced predominantly by those who would affirm in infant baptism. The non-immersionist understands the word baptizein to mean “to wash” and or “to purify in water” and indicates that those who perceive this to mean immersion would be interpreting and or defining the word incorrectly. There are two alternatives to baptism besides immersion, these are aspersion, which means sprinkling water and effusion which means to pour the water. Aspersion (affusion) was introduced as an alternative to immersion within the 10th and 12th centuries. The introduction of this method pertained to individuals who may have been sick and or had certain circumstances not allowing them to be immersed in water. Supporters of this view find their biblical support in such passages as Ezekiel 36:25-26, “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” In John Elwell Evangelical Dictionary of Theology he mentions the following, “ In general, the non-immersionist contend that rigor in matter of form is contrary to the spirit of the NT worship, contrary to the universal indifference to the mode of celebrating that Lord’s supper, and subject to the scandal that, in principle, the immersionist depopulates the church of most of its membership and most of its finest sons and daughters.”11
The immersionist perspective in contrary to the non-immersionist is that they define the word baptizein to strictly mean to immerse. Although the non-immersionist can provide a biblical exampled within the OT and also use Acts 10 as a support for the Holy Spirit pouring his spirit, we must look to the our Lord in savior examples. Jesus was baptized by being immersed. Although this should be the only argument needed when it comes to the method of baptism, throughout the NT there are a profound amount of examples as baptism by way of immersion. In his time of ministry, John the Baptist was baptizing using the method of immersion. When Philip encounters the Ethiopian eunuch this baptizing is yet another example to provide. As mentioned, since the purpose of baptism is in correlation to the death, burial and resurrection of Christ, we must understand the burial aspect. When an individual is immersed into the water they’re experiencing the burial of Christ. Those who support non-immersion would argue that Christ was placed in a tomb, therefore was not buried. However my response would simply be to look to Christ’s example. To conclude this point of the immersionist view, this was a practice of the early church before an exception practice was introduced. Therefore we must understand what was first initiated should not have been interpreted any differently throughout time.
Overall this paper was to provide more insight in regards to one of the many doctrines that divides our faith. Those who are in favor of infant baptism I believe have used a lot of inference when it comes to understanding what the bible has clearly communicated regarding this topic. We must understand that to imply regeneration and salvation regarding baptism is difficult to comprehend. Christ, should be our main focus when it comes to such a controversial topic. Look to his example, really identify what was He communicating during his ministry and the significance of such a beautiful moment. I believe that Believer Baptism reflects Christ and what is instructed for us to do within the Bible and I now have a better understanding for the reasons why.
Bibliography
1. NA. Na. Definition of Baptism (09/15/2014). 09/15/2014. http://dictionary.reference.com/browse/baptism?s=t.
2. Douglas, J.D. Zondervan Illustrated Bible Dictionary. Michigan: Zondervan, 1987,2011.
3. Brom, Robert H. “Infant Baptsim.” Censor Librorum, (August 10, 2004). 09/16/2014. http://www.catholic.com/tracts/infant-baptism.
4. Brom, Robert H. “Infant Baptsim.” Censor Librorum, (August 10, 2004). 09/16/2014. http://www.catholic.com/tracts/infant-baptism.
5. NA. “Believer’s Baptism.” Believer’s Baptism definition (09/15/14). 09/15/14. http://www.theopedia.com/Believer 's_baptism.
6. Elwell, John. Evangelical Dictionary of Theology: Second Edition. Grand Rapids: Baker Academic, 1984, 2001.
7. Lutzer, Erwin. The Doctrines that Divide: A Fresh Look at Historic Doctrines that Separate Christians. Grand Rapids: Kregel Publications, 1998.
8. N.A. “Catechism of The Catholic Church” Article 1 Sacrament of Baptism 1213. 09/17/2014. http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a1.htm.
9. Piper, John. “What is Baptism, and How Important Is It?” (July 20,2008). 09/15/2014. http://www.desiringgod.org/sermons/what-is-baptism-and-how-important-is-it.
10. Boyd, Gregory. Reddy, Paul. Across the Spectrum: Understanding Issues in Evangelical Theology. Grand Rapids: Baker Academic, 2002, 2009.
11. Elwell, John. Evangelical Dictionary of Theology: Second Edition. Grand Rapids: Baker Academic, 1984, 2001.
12. Holy Bible (NIV)