FUNDAMENTALS OF THE FAITH BAPTISM 7/6/2011. Randy Broberg

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1 FUNDAMENTALS OF THE FAITH BAPTISM Randy Broberg 7/6/2011

2 DOCTRINES THAT DIVIDE Church Worship Baptism: Babies or Believers? Lord s Supper: What Does It Mean? Church Governance Popes, Bishops & Priests Pastors or Elders and Deacons? Women Salvation Faith & Works Human Will: Is it Free? Predestination & Election Christian Life Holiness & Piety Spiritual Gifts: Do they Continue? Legalists & Libertines 2

3 BAPTISM: A Doctrine That Divides Randy Broberg 7/6/2011

4 Issues Why Baptize? When do we Baptize? Whom do we Baptize? How do we Baptize? What does the How say about the Whom and the Why? 4

5 Consequences Who is saved? Who is a member of the church? Is there a difference? What exactly is the Church? 5

6 Baptism Sacrament or Ordinance: Means of Grace The notion that God actually and really imparts or transmits grace through religious rituals, or sacraments. "Sacrament" comes from the Latin, sacramentum, a translation of the Greek, mysterion. Ex opere operato 6

7 ROMAN CATHOLC BAPTISM

8 Council of Carthage V, AD 401 Baptizing Children of Unbelievers "It seemed good that whenever there were not found reliable witnesses who could testify that without any doubt they [abandoned children] were baptized and when the children themselves were not, on account of their tender age, able to answer concerning the giving of the sacraments to them, all such children should be baptized without scruple, lest a hesitation should deprive them of the cleansing of the sacraments. This was urged by the [North African] legates, our brethren, since they redeem many such [abandoned children] from the barbarians" (Canon 7 )

9 "[W]hoever says that infants fresh from their mothers wombs ought not to be baptized, let him be anathema [excommunicated]. Since what the apostle [Paul] says, Through one man sin entered into the world, and death through sin, and so passed to all men, in whom all have sinned [Rom. 5:12], must not be understood otherwise than the Catholic Church spread everywhere has always understood it. For on account of this rule of faith even infants, who in themselves thus far have not been able to commit any sin, are therefore truly baptized unto the remission of sins, so that that which they have contracted from generation may be cleansed in them by regeneration" (Canon 3). Council of Mileum II, AD 416 Baptism= Regeneration

10 Augustine: Baptism Required For Salvation (Forgiveness and the Just Deserts of Sin, and the Baptism of Infants 1:9:10; 1:24:34; 2:27:43 "By this grace baptized infants too are ingrafted into his [Christ s] body,. without baptism and participation at the table of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and life eternal.... The sacrament of baptism is most assuredly the sacrament of regeneration"

11 Catholic Sacraments-Baptism Baptism produces Initial Justification Only the guilt of original sin is remitted upon baptism, actual sins have other remedies Baptism is a one-time sacrament that should never be repeated Baptism is necessary for salvation, but not a guarantee of salvation 11

12 Doctrine of the Sacraments REFORMATION BAPTISM 12

13 LUTHER:Baptism Not a Mere Sign, Not Mere Water Baptism is not mere ordinary water, but water comprehended in God's Word and command, and sanctified thereby, so that it is nothing else than a divine water; not that the water in itself is nobler than other water, but that God's Word and command are added. Hence also it derives its essence as a Sacrament, That is, when the Word is joined to the element or natural substance, it becomes a Sacrament, that is, a holy and divine matter and sign.

14 Luther s Sacramentalism regarding Baptism what a great, excellent thing Baptism is, which delivers us from the jaws of the devil and makes us God's own, suppresses and takes away sin, and then daily strengthens the new man, and is and remains ever efficacious until we pass from this estate of misery to eternal glory. Further, we say that we are not so much concerned to know whether the person baptized believes or not; for on that account Baptism does not become invalid; but everything depends upon the Word and command of God. Baptism is nothing else than water and the Word of God in and with each other, that is when the Word is added to the water, Baptism is valid, even though faith be wanting. For my faith does not make Baptism, but receives it. Luther s Larger Catechism, Of Infant Baptism

15 Sacramental, Not Covenantal, Basis for Infant Baptism Luther s Sacramentalism regarding Baptism That the Baptism of infants is pleasing to Christ is sufficiently proved from His own work, namely, that God sanctifies many of them who have been thus baptized, and has given them the Holy Ghost;. For even though a Jew should today come dishonestly and with evil purpose, and we should baptize him in all good faith, we must say that his baptism is nevertheless genuine. For here is the water together with the Word of God. even though he does not receive it as he should, just as those who unworthily go to the Sacrament receive the true Sacrament even though they do not believe. Therefore they are presumptuous, clumsy minds that draw such inferences and conclusions as these: Where there is not the true faith, there also can be no true Baptism. Just as if I would infer: If I do not believe, then Christ is nothing; or thus: If I am not obedient, then father, mother, and government are nothing. Is that a correct conclusion, that whenever any one does not do what he ought, the thing in itself shall be nothing and of no value? Infant Baptism The Large Catechism, XIIIA, Part Fourth..

16 Luther Defends Infant Baptism Thus we do also in infant baptism. We bring the child in the conviction and hope that it believes, and we pray that God may grant it faith; but we do not baptize it upon that, but solely upon the command of God. There is not sufficient evidence from Scripture that one might justify the introduction of infant baptism at the time of the early Christians after the apostolic period But so much is evident, that no one may venture with a good conscience to reject or abandon infant baptism which has for so long a time been practiced.. -- Martin Luther

17 Lutheran Worship

18 Zwingli s Early Views on Infant Baptism I leave baptism untouched, I call it neither right nor wrong; if we were to baptize as Christ instituted it then we would not baptize any person until he has reached the years of discretion; for I find it nowhere written that infant baptism is to be practiced. Nothing grieves me more than that at the present I have to baptize children, for I know it ought not to be done. If we were to baptize in accord with the command of Christ then we would not baptize anyone until he has reached the age of discretion.

19 Zwingli s Later Views on Infant Baptism But on account of the possibility of offence I omit preaching this; it is better not to preach it until the world is ready to take it. However, one must practice infant baptism so as not to offend our fellow man. If, however, I were to terminate the practice, then I fear that I would lose my prebend.

20 Zwingli First to Justify Infant Baptism on Covenant Community Basis Zwingli retained the baptism of infants, a rite that he believed recognized that the child belongs to the people of God just as the Hebrew child belonged by circumcision to Israel. Analogy with Judaism applied at many points, not just baptism, because Zwingli, like many before him, regarded the Christian congregation as the new Israel of God, an elect people, reasonably identifiable not by the new birth but by adherence to the faith of their fathers. The identification of the whole populace of Zürich with this elect people. Baptism had long been considered the "right of membership" in the Church, and Zwingli for one had viewed infant baptism as the continuation of the covenant. Whereas circumcision was the sign of the Old Covenant, infant baptism became the sign of the New.

21 Calvin on Baptism: Baptism is the initiatory sign by which we are admitted to the fellowship of the Church, that being engrafted into Christ we may be accounted children of God. Moreover, the end for which God has given it is, first, that it may be conducive to our faith in him, and secondly, that it may serve the purpose of a confession among men. Hence those who have thought that baptism is nothing else than the badge and mark by which we profess our religion before men, in the same way as soldiers attest their profession by bearing the insignia of their commander, have not attended to what was the principal thing in baptism; and this is, that we are to receive it in connection with the promise, "He that believeth and is baptized shall be saved," (Mark 16: 16.) Whether the person baptized is to be wholly immersed, and that whether once or thrice, or whether he is only to be sprinkled with water, is not of the least consequence: churches should be at liberty to adopt either according to the diversity of climates, although it is evident that the term baptize means to immerse, and that this was the form used by the primitive Church. the institution of baptism is appointed to elevate, nourish, and confirm our faith.

22 Peter also says that "baptism also does now save us," (1 Peter 3: 21.) For he did not mean to intimate that our ablution and salvation are perfected by water, or that water possesses in itself the virtue of purifying, regenerating, and renewing; nor does he mean that it is the cause of salvation, but only that the knowledge and certainty of such gifts are perceived in this sacrament. not that such graces are included and bound in the sacrament, so as to be conferred by its efficacy, but only that by this badge the Lord declares to us that he is pleased to bestow all these things upon us. Calvin on Baptism Continued

23 Calvin on Infant Baptism It is now clear, how false the doctrine is which some long ago taught, and others still persist in, that by baptism we are exempted and set free from original sin, and from the corruption which was propagated by Adam to all his posterity, and that we are restored to the same righteousness and purity of nature which Adam would have had if he had maintained the integrity in which he was created. children who happen to depart this life before an opportunity of immersing them in water, are not excluded from the kingdom of heaven. The sacrament is afterwards added as a kind of seal, not to give efficacy to the promise, as if in itself invalid, but merely to confirm it to us. Hence it follows, that the children of believers are not baptized, in order that though formerly aliens from the Church, they may then, for the first time, become children of God, but rather are received into the Church by a formal sign, because, in virtue of the promise, they previously belonged to the body of Christ. BUT: But from this sacrament, as from all others, we gain nothing, unless in so far as we receive in faith..

24 First, Baptism should be given to all who have learned repentance, amendment of life, and faith through the truth that their sin has been removed by Christ; to all who want to walk History of Baptism Part 8 Anabaptists in the resurrection of Jesus Christ and to be buried with him in death so that they can be resurrected with him; and to all who desire baptism in this sense from us and who themselves request it. Accordingly, all infant baptism, the greatest and first abomination of the pope, is excluded.... Schleitheim Confession

25 Menno Simms "They verily are not the true congregation of Christ who merely boast of his name, but they are the true congregation of Christ who are truly converted, who are born from above of God, who are of a regenerate mind by the operation of the Holy Spirit through the hearing of the Divine Word, and have become children of God, have entered into obedience to him, and live unblamably in his holy commandments."

26 Menno s Believers Baptism We are not regenerated because we are baptized; we are baptized because we have been regenerated. "I examined the scriptures diligently, and pondered them earnestly, but could find no report of infant baptism." Departure from the Papacy Baptism marked a public statement of incorporation into a new body, the church. Used pouring, not immersion

27 Four Baptism Views Compared CATHOLIC LUTHER CALVIN ANABAPTIST Faith Required? No No Yes, but? Yes Meaning/ Purpose Washes away original sin, imparts Holy Spirit/means of grace Regeneration and imparts faith/means of grace Sign strengthens faith and public confession Public testimony Candidates Believers Babies and newly converted pagans Believers Babies and newly converted pagans Believers Babies and newly converted pagans Believers Mode Pouring Pouring Mode Doesn t Matter Pouring and Immersion

28 Roman Catholic Council of Trent CANONS ON BAPTISM "If anyone says that baptism is optional, that is, not necessary for salvation, LET HIM BE ANATHEMA" ( Canon 5). "If anyone says that children, because they have not the act of believing, are not after having received baptism to be numbered among the faithful, and that for this reason are to be rebaptized when they have reached the years of discretion; or that it is better that the baptism of such be omitted than that, while not believing by their own act, they should be baptized in the faith of the Church alone, LET HIM BE ANATHEMA" (Canon 13).

29 Lutheran Augsburg Confession Article IX, Of Baptism Of Baptism they teach that it is necessary to salvation, and that through Baptism is offered the grace of God, and that children are to be baptized who, being offered to God through Baptism are received into God's grace. They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism.

30 WESTMINSTER CONFESSION CHAPTER XXVIII, Of Baptism I. Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ s own appointment, to be continued in his church until the end of the world. III. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water upon the person. IV. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one, or both, believing parents, are to be baptized. V. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that are baptized are undoubtedly regenerated. VI. The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God s own will, in his appointed time. VII. The sacrament of baptism is but once to be administered unto any person.

31 LONDON BAPTIST CONFESSION OF 1689: CHAP. XXIX. Of Baptism. 1. Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the party Baptized, a sign of his fellowship with him, in his death, and resurrection; of his being engrafted into him; of remission of sins; and of his giving up unto God through Jesus Christ to live and walk in newness of Life. 2. Those who do actually profess repentance towards God, faith in, and obedience, to our Lord Jesus, are the only proper subjects of this ordinance. 4. Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance.

32 Baptism as a Requirement of Church Membership "There has always been a difference of opinion among Baptists about whether scriptural baptism should be a requirement for admission... church membership. John Bunyan, for instance, won little support among Particular Baptists in England (and some historians) for his refusal to make baptism a bar to communion.. The Baptists by William H. Brackney, p. 59

33 Infant Baptism: Three Sacramental Views Forgiveness Regeneration Roman Catholic Church Membership Lutheran Presbyterian 33

34 Spectrum of Sacramentalism Means of Salvation Confers Blessings But Not Salvation Mere Witness Of Salvation Roman Catholics Lutherans Presbyterians Baptists 34

35 NEXT WEEK BAPTISM IN THE NEW TESTAMENT 7/6/2011