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Baptism

IMMERSION.

In the N.T., baptism always means immersion in water except when the passage refers to Spirit baptism. John the Baptist needed much water for baptism (Jn. 3:23). The early Christians baptized by going down into the water (Ac. 8:38-39).

The word baptism means immersion and is called "burial" in Ro. 6:4 and Col. 2:12.

There is no N.T. support for the pThere is no N.T. support for the practice of sprinkling or pouring. Both of these practices corrupt the proper symbolism of the ordinance. Water baptism is a picture and public testimony of spiritual realities. It is called a "figure" in 1 Pe. 3:21. John's baptism was a public testimony of repentance and an identification with his message (Mt. 3:1-10).

Likewise, Christian baptism is a testimony of faith in Christ (Ac. 8:34-38; 16:30-34) and repentance (Ac. 2:37-38). It identifies one with Christ and depicts salvation-dying with Christ and being raised to eternal life with Him (Ro. 6:3-6).

Baptism shows the Gospel-the death, burial, and resurrection of Jesus Christ.gh personal faith in the Lord Jesus Christ (Ac. 2:44; 8:36-37).

Infant baptism is contrary to the meaning and example of scriptural baptism.

In Ac. 2:41-42 baptism is seen as a door into the local church. Baptist churches, in following the pattern of the Jerusalem church, receive members upon their public profession of faith and scriptural baptism.

BAPTISM

INFANT.

Infant baptism is the sprinkling or immersion of infants for the purpose of imparting to them spiritual blessing of some sort. The exact purpose of it differs from group to group, but almost always it implies that the child thereby receives some special spiritual blessing, if not full salvation.

Who practices infant baptism?

Infant baptism is an ordinance of the Roman Catholic Church, Greek Orthodox Church, as well as most of the denominations which withdrew from Rome during the Protestant Reformation, including Lutherans, Anglicans, and Methodists. These denominations baptize infants and confess that the children are thereby imparted certain spiritual blessings.

The Roman Catholic Church:

"The Church insists that infants be baptized as soon as possible, which is understood to mean at least within a month after birth. ... Guided by the Holy Spirit, the Church gives Baptism to infants, assuring them of membership in the Church and of all the benefits that follow from this membership. ... the Church gives even to infants this blessedness of rebirth in Christ to eternal life. In case of infants, the necessary dispositions are supplied by the whole community of the believing Church, including the parents and godparents. In other words, infants are saved by the acts of the Church, which communicates her faith to them" (Christ's Seven Sacraments, Catholic Information Service).

Lutherans:

"Being by nature sinners, infants as well as adults, need to be baptized. Every child that is baptized is begotten anew of water and of the Spirit, is placed in covenant relation with God, and is made a child of God and an heir of his heavenly kingdom" (Baptism formula used by Lutheran pastors in baptizing infants, Analytical). The error of infant baptism.

1 INFANT BAPTISM IS NOT TAUGHT IN THE N.T.

"For some, infant baptism is a doctrine by implication.

It is implied that in five households in the N.T. that were visited by salvation, there must surely have been young children. These were the households of Cornelius in Ac. 10, Lydia in Ac. 16, the Philippian jailer in Ac. 16, Crispus in Ac. 18, and Stephan as in 1 Co. 1:16" (The Church of God: A Symposium). The Case of Cornelius. "It is stated in Ac. 10:24, that those gathered with him in the house were his kinsmen and near friends. He sends word that they are 'all here present before God, to hear all things that are commanded thee Peter of God.' In v. 44 the Holy Spirit fell upon all them which heard the Word.

We know from other Scriptures that, in the N.T., the Holy Spirit acts thus only upon those who have believed. Those gathered were capable of hearing the commands of God with a view to believing and obeying" (Ibid.). It is specifically stated in Ac. 11:17 that those who were saved and baptized with Cornelius were those "who believed on the Lord Jesus Christ." Obviously these were not tiny infants. Lydia and Her Household (Ac. 16:14-15).

Nothing is said about infants in this passage, and it is highly unlikely that this busy merchant woman would have had tiny babies. There is no evidence here whatsoever for the practice of infant baptism. The Philippian jailer and his household (Ac. 16:30-34). This passage clearly says that Paul spoke the Word of God to the entire household (v. 32) and that the entire household believed (vv. 32-33).

This could not be said of infants. The household of Crispus (Ac. 18:8). Those who were saved and baptized in this family were all believers, for we are told, "Crispus ... believed on the Lord with all his house." Again we find no infants being baptized. The household of Stephan as (1 Co. 1:16). Again nothing is actually said about infants being present or baptized. In 1 Co. 16:15 we are told that this household addicted themselves to the ministry. This could not be said of infants. "No one has the right to interject what is omitted from Scripture just to bolster subjectively a supposed doctrine and ignore the clear teaching of many other portions of the Word of God" (Ibid.).

2. INFANT BAPTISM IS CONTRARY TO THE N.T. TEACHING ABOUT BAPTISM.

Infant baptism uses the wrong mode-sprinkling rather than immersion. Infant baptism uses the wrong subject-infants unable to believe and be born again. Infant baptism has the wrong purpose-to impart salvation or spiritual blessings. See Baptism - Immersion.

3. INFANT BAPTISM EITHER STATES OR IMPLIES THAT SALVATION OR SPIRITUAL BLESSING CAN BE IMPARTED THROUGH RITUAL, OR THROUGH THE FAITH OF ANOTHER.

Contrast Ps. 49:7-8.

The Bible says all blessings of salvation are received through personal faith in Jesus Christ (Ac. 15:8-11; 16:30-31; Ep. 2:8-10; 2 Th. 3:13-14; 2 Ti. 3:15).

We receive eternal life by personal faith (Jn. 3:16).

We become children of God by personal faith (Jn. 1:12).

We receive justification and peace with God through personal faith (Ro. 5:1).

We receive the Holy Spirit by personal faith (Ep. 1:12-14).

4. INFANT BAPTISM IMPLIES THAT THE CHURCH CAN IMPART SALVATION AND BLESSING TO WHOMSOEVER IT PLEASES, REGARDLESS OF THE INDIVIDUAL'S WILL OR FAITH.

Contrast Ac. 8:36-37.

5. INFANT BAPTISM RESULTS IN FALSE SECURITY.

Multitudes of people baptized as infants grow up thinking they are ready for Heaven even though they have never been born again through personal faith in Christ. They are trusting in their infant baptism and in their church membership. Such are deceived by the teaching of their own churches.

6. INFANT BAPTISM RESULTS IN CHURCHES BEING PEOPLED BY UNREGENERATE MEMBERS.

In some churches the infant becomes a member immediately at the time of the baptismal ceremony. In others, the infant is not yet considered a full member, but is admitted as a member in later years without having to show evidence of regeneration. Either way, infant baptism results in those churches being filled with members who are not truly saved. This, of course, destroys the church, and is a chief cause for the spiritual deadness of most Protestant denominations.

7. THERE IS NO PARTIAL SALVATION TAUGHT IN SCRIPTURE.

Infant baptism either truly saves, or it does not save at all. Yet most denominations practicing infant baptism believe it results in partial salvation for the infant and that it must later add works such as the catechism, mass, and confession to be fully saved. The following Bible passages show that when a person is saved, he is fully, eternally saved. The same passages reveal that this salvation is not through an infant baptism, but a personal, repentant faith in Jesus Christ (2 Co. 5:17; Tit. 3:5-7; Ep. 1:3-7; Ro. 5:1-2; Col. 1:12-14; 1 Jn. 5:12-13).

8. INFANT BAPTISM CAUSES THE OFFICIATING MINISTER TO DECLARE FALSEHOODS.

He declares a falsehood when he says, "I baptize you," because he is not baptizing but sprinkling. He declares a falsehood when he says, "This child is regenerated and grafted into the body of Christ's church" (Anglican Book of Common Prayer). Infants are neither born again nor true church members. He declares a falsehood by saying, "It has pleased God to regenerate this infant with His Holy Spirit; to receive him for His own child by adoption, and to incorporate him into His holy church." None of these things can be true for an infant and none of these things are imparted by baptism (Hiscox, Practices for Baptist Churches).

What are we to do for our children?

1. Christians can rejoice that their children are sanctified by the parents' relationship with Christ (1 Co. 7:14). Though we might not know everything this involves, we do know that (a) the passage is not speaking of sanctification by a baptismal ritual. Nothing is said here or in any other N.T. passage regarding the necessity of baptizing infants before they can partake of this family sanctification. (b) Children are eternally safe if they die in early childhood. The case of the death of David's son illustrates this. After the child's death, David said he would one day go to be with him (2 Sa. 12:22-23).

This shows David's assurance that the baby was safe with God. If this was true for the children of O.T. saints, surely it is true for the N.T. believer. At a certain point in the child's life he becomes personally responsible before God for his relationship with Jesus Christ.

The Bible does not say at what age or point this occurs, but Jesus encouraged children to come to Him (Lk. 18:16), and Timothy was taught the Scriptures as a child with the goal that he come to salvation (2 Ti. 3:15).

2. The parents must dedicate themselves to train the child in the way of Christ. It is not really the dedication of infants that is essential; it is the dedication of parents. Parents are wasting their time if they go through a public ceremony of dedicating their child to God, but fail thereafter to discipline and instruct him in the right way.

Let us do both! Let us offer our newborn children to God and plead His best blessing upon their lives, and let us carefully train them for His holy service.