The Doctrine of Baptism and its Mode of Completion

Submitted to Dr. Smither for Theo 350 LUO

 LIBERTY SCHOOL OF RELIGION

 

 

 

 

 

 

 

 

THE DOCTRINE OF BAPTISM AND ITS

MODE OF COMPLETION

 

 

 

 

 

 

 

A PAPER SUBMITTED TO DR. SMITHER

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS

FOR FUNDAMENTAL THEOLOGY 350

 

 

DEPARTMENT OF RELIGION

 

 

 

 

 

 

 

BY

ERIC FOURNIER

 

 

 

 

 

 

 

 

LYNCHBURG, VIRGINIA

23 SEPTEMBER 2012

 

Introduction

Baptism in itself is not necessary for salvation but is important spiritually and historically for the Christian church in whole and should only be practiced by mature believers who understand the mode of their salvation as full immersion though circumstantial situations apply to full immersion.  It is important to note for this paper that the mode of baptism while valid only by immersion is believed by this author to also be valid by sprinkling if no means of full immersion can be provided and will be argued as such.  Many discussions and disagreements have occurred over many parts of the doctrine of Baptism. Churches have split over the concept of immersion and sprinkling, the words used during the ceremony, and over the meaning encompassed by becoming baptized. Still there are more disagreements which stem from these major concerns, and they are who should be baptized, when should one be allowed to be baptized, and should an unbeliever be baptized and does it affect the unbeliever’s salvation if they are baptized. These are all questions that every Christian faces upon initial conversion to Christianity and by large are the questions considered by the leaders of the church because the very theology one follows can almost be determined by the how one would answer these baptismal questions.

Infant Baptism

What purpose baptism serves the church is most importantly the process of beginning discipleship among believers who maturely understand salvation. Practiced by the early church baptism served, “as the initiating rite into Christian discipleship and thus is intended only for people who are old enough to make a decision to believe in and obey Jesus. Baptism is

meaningless apart from a personal decision to follow Jesus.” ¹ Being that discipleship

¹ G. A. Boyd, Across the Spectrum (Grand Rapids, MI: Baker Publishing Group, 2009), 216.

is so important to baptism the issue raises then that an infant who is unable to voice an opinion towards belief in Christ cannot be a disciple by any means.  Infant baptism still began to become a common practice in the early Christian church. As far as can be discerned historically, “Irenaeus and Origen attested to a reference back to the apostles, baptism has also been given to the children of professing parents. Italics added” ² There are posed certain evidences by, “Paedobaptists (those who believe in the baptism of infants),” but they, “have acknowledged namely; that there is no evidence that infants were baptized in the churches of the New Testament,” in this regards they, “suggested that, in the household baptism in the book of Acts, infants may have been included.” ³ Paedobaptists are still forced to reconcile with a great many other facts such as,

“Polycarp, a disciple of the Apostle John, wrote a five-volume treatise on theology yet made

no reference to infant baptism. In the Epistle of Barnabas (ca. 120-130), a brief chapter is

devoted to baptism, but only the baptism of believers… Even more telling is the fact that in

the Didache, an early handbook on Christian ministry (ca. 100-110), there is detailed  instruction on the moral conduct of the one who baptized… But there is no mention of infant

baptism.” ⁴

There remains no evidence that responds to infant baptism negatively. One observation by the Lutheran Church does provide a warning to the use of infant baptism; that of those who were ______________________________________________________________________________

² W. A. Elwell, Evangelical Dictionary of Theology (Grand Rapids, MI: Baker Acedemic, 2001), 132.

³ E. Lutzer. The Doctrines that Divide (Grand Rapids, MI: Kregel Publications, 1998), 118.

⁴ Ibed 118, 119

baptized as infants, some strayed away from the faith. This fact alone deeply undermines the view towards traditionalism rather than sola scriptura because scripture claims no salvation by baptism while the Lutheran Church believes that baptism saves. ⁵

Baptism Creates Disciples

 Being that baptism is for the purpose of creating disciples on must then look towards the age of accountability and to mature believers to find those who are eligible for this rite. Discipleship was and is still a very important aspect of the Christian church. One must look no further then scripture to locate the essence of discipleship as Christ commanded “go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matt. 28:19 NKJV). Who then can become Disciples of Christ, it is those old enough to accept Christ because, “ baptism is an act of discipleship that can be entered into only by people old enough to be disciples. This is why every example of baptism in the New Testament involves a person old enough to decide to follow Christ. Never do we read about infants being baptized.” ⁶ An important aspect of baptism has been brought up here, what is the age of accountability? John Wesley gives his readers an approximate age of what is not an age of accountability, “how few children do we find even of six or eight years old, that understand anything of this! Indeed how should they understand it, seeing they have none to

teach them,” ⁷ It is apparent that the age of accountability is subjective ______________________________________________________________________________

 

⁵ Ibed 128

⁶ Boyd 217

⁷ Baker, The Works of John Wesley Vols 7-8 Sermons Vol. 3 Addresses (Grand Rapids, MI: Baker Publishing Group, 1872), 102.

 

and depends on the education of a child in the mannerisms of salvation. This view can be seen as being, “generally viewed as the chronological stage in life when a person is responsible for his or her conduct before God. This is not, however, a fixed age, but is relative depending on the growth of moral consciousness..” ⁸ Having established the age of when one can become a Christian it is reasonable to conclude that upon have the ability to understanding that Christ is one’s savior, then one has the ability to be a disciple, hence to become baptized. It is a lifetime of work after becoming baptized, as one is always a disciple of Christ, but the prerequisite must be done before one can continue in growing in Christ. Bromley would disagree with the reasoning against waiting until the age of accountability to baptize as, “ Bromiley saw baptism as a sign that God has elected the infant, a view labeled ‘presumptive election’ by those of the Reformed church… ”⁹ He would further argue for this position that one did not need to be an adult to be adopted into the discipleship of Christ because he believed that the symbolism of baptism and circumcision were both in the same and also that those who baptize professing believers ran the risk of baptizing an apostate. ¹⁰ Others would probably strongly disagree with waiting on the age of accountability because of Jesus’ open acceptance of children in the Gospel of Mark 10:14 �" 16. ¹¹

Mode Of Baptism

 Baptism being an outward sign of belief and discipleship also has been separated into

many modes of completion. Some believe in full immersion such as Baptists or Pentecostals while other denominations such as Lutherans and Catholics believe it is okay to sprinkle water

⁸Elwell 37

^9. Lutzer 130

¹⁰  Ibed 130

¹¹ Boyd 221

 

over the head of those they baptize. John Piper and his church believe in full immersion,

 

“Since we believe that the New Testament teaches and demonstrates that the mode of

 

baptism is only the immersion of a believer in water, we therefore regard all other

 

practices of baptism as misguided, defective, and illegitimate. Yet, while not taking these

 

differences lightly, we would not elevate them to the level of what is essential. Thus, we

 

will welcome into membership candidates who, after a time of study, discussion, and

 

prayer, prescribed by the Elders, retain a conviction that it would be a violation of

 

their conscience to be baptized by immersion as believers.  ¹²

and they hold to a Presbyterian view while holding onto the title of a Baptist Church as is further related and answered further in the document above. Perhaps a further study of the Greek word bapto and baptizo can shed light onto the subject of how one should be baptized. Ít is bapto which is the root of the Greek word to baptize or baptize, “baptize v[77] to baptize, wash: the baptizer �" baptized (47), baptize (12), baptizing (8) Baptist (2) wash (2), baptism (1) baptism receive (1) baptism undergo (1 (+ 967))…” while, “bapto. [4] > 966, 967, 968, 1843, 1835]. To dip (in) �" dipped (2) dip (1) dipping (1).” ¹³ Even though apparent in the Greek understanding of the word baptize it is still practiced widely in varying means. There is strong conclusion on both sides of the argument that both ways in their own perspective view are correct. It is this author’s view that baptism is only correct by full immersion because of Biblical evidence as in, ____________________________________________________________________________

¹² J. Piper, Questions and Answers Regarding the Constitutional Proposals by the Elders of Bethlehem Baptist Churchon Membership and Baptis  (2005). http://cdn.desiringgod.org/pdf/baptism_and_membership/QuestionsAndAnswers.pdf, 2.

¹³ E W. Goodrick, The Strongest NIV Exhaustive Concordance (Grand Rapids, MI: Zondervan, 1999), 1535.

 

 “ John the Baptist baptizing in the Jordan, or Philip baptizing the Ethiopian eunuch, the text tells us that they went down into the water and then came up out of the water,” ¹⁴ Those who hold a varying viewpoint directarguments towards the, “Didache, a manual on church polity that dates back to the secondcentury, taught that if one could not be baptized in running water (such as a river, water should be poured over the head.” ¹⁵

Ritual Of Words In Accordance To Baptism

 Jesus proclaimed how to baptize new disciples by commanding that his disciples go out, “…< /span> baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matt. 28:19 NKJV) Like all other baptismal debates and as Lutzer alludes to in his chapter on baptism is that there will probably never be a time where the entire church agrees on the ordnance of baptism in a whole. ¹⁶ It is the view of commentators that, “the responsibility rests on Christ’s messengers to teach baptism and to press it as a command to be obeyed. In believer’s baptism, Christians publically identify themselves with the Triune Godhead…” ¹⁷ In the Pentecostal view, “The Spirit (Holy Spirit), by the baptism in the Spirit, enables the believer to speak in unknown languages, ‘ baptism in or with the Spirit’ is a Scriptural expression and experience,” ¹⁸ Without the Holy Spirit, or the acknowledgement of the Triune nature of baptism, it becomes a void experience. Perhaps Horton another Pentecostal commentary writer gives a clearer view of understanding the reasoning behind the correct wording being used in the ceremony of baptism,

______________________________________________________________________________

¹⁴ Lutzer 137

¹⁵ Ibed 138

¹⁶ Ibed 138

¹⁷ W. MacDonald. Believer’s Bible Commentary (Nashville, TN: Thomas Nelson Publishers, 1995), 1313.

¹⁸. K. J. Conner, The Foundations of Doctrine (Portland, OR: Bible Temple Publishing, 1980), 79.

 

 “The repentant ones can then declare their change of heart and mind by being baptized “in the name” (Gk. Epi to onomati, “upon the name”) of Jesus Christ, that is, upon the authority of Jesusfor “the name” here means the authority.” ¹⁹ He further explains that during the ceremonies of the early church that, “the actual baptizing was done “into the Name” (Gk. Eis to onoma, ,meaning, “into the worship and service”) of the Father, the Son, and the Holy Spirit.” ²⁰

Conclusion

 Baptism is not the means of salvation as is viewed by some who believe in infant baptism. Baptism is instead the means for disciple making. When a person is baptized they declare publically that they are becoming a part of the Body of Christ. In essence, they give their life publically into the service of Christendom. Many Churches won’t even consider membership into their roles unless a person has been previously baptized or baptized by their church. There have been instances in this author’s life being that he has worked with many denominations in the military chaplaincy that he saw people turned away from membership due to rejection of the infant or sprinkling baptism practiced by some churches in response to their refusal to participate in full immersion baptism. There is much evidence which does point in the direction that full immersion is by far the better choice for the rite of baptism, but that it may be done by sprinkling if not enough water is available for full immersion. Also and of no less important is the wording of the ceremony. It is by Jesus’ own instruction that the church takes the initial example of how to baptize someone, and it is by this initial command via sola scriptura that one should continue in the example of saying, ‘and I baptize you in the name of the Father, the Son, and the Holy Spirit.’ So though churches by large are in doctrinal disagreement with

 

¹⁹ S. M. Horton, Acts A Logion Press Commentary (Springfield, MI: Logion Press, 2007), 79.

²⁰ Ibed 79

the method and mode of baptism and salvation, it should be most important by scripture that on is lead through the baptism process, not because of tradition, but as a means towards becoming a Disciple of Christ.  

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Works Cited

Baker, The Works of John Wesley Vols 7-8 Sermons Vol. 3 Addresses: Grand Rapids, MI: Baker

Publishing Group, 1872.

 

Boyd. G. A. Across the Spectrum Understanding Issues in Evangelical Theology: Grand Rapids,  MI; Baker Publishing Group, 2009.

Conner, K. J. The Foundations of Doctrine: Portland, OR: Bible Temple Publishing, 1980.

 

Elwell, W. A. Evangelical Dictionary of Theology: Grand Rapids, MI: Baker Acedemic, 2001.

 

Goodrick, E. W., The Strongest NIV Exhaustive Concordance: Grand Rapids, MI: Zondervan,

1999.

 

Horton, S. M. Acts A Logion Press Commentary: Springfield, MI: Logion Press, 2007.

 

Lutzer, E. The Doctrines that Divide: Grand Rapids, MI: Kregel Publications, 1998.

 

MacDonald, W. Believer’s Bible Commentary Nashville, TN: Thomas Nelson Publishers, 1995.

 

Piper, J., Questions and Answers Regarding the Constitutional Proposals by the Elders of Bethlehem Baptist Churchon Membership and Baptis  (2005). http://cdn.desiringgod.org/pdf/baptism_and_membership/QuestionsAndAnswers.pdf, 2.