Baptism by Trine Immersion: A Symbol Relating to the New Birth

Baptism by Trine Immersion: A Symbol Relating to the New Birth Adapted from C. F. Yoder God s Means of Grace (Elgin, IL: Brethren Publishing House, 1908), pp. 120-273 I. THE OLD TESTAMENT FORESHADOWINGS OF CHRISTIAN BAPTISM 1. Noah s ark (1 Pet. 3:20-21): Here the point of likeness is the water as an agency of salvation to the obedient. 2. The passage of the Red Sea (1 Cor. 10:1-2): We have here the same points of likeness as in the figure of the ark. 3. Circumcision (Col. 2:11-13): Circumcision was a sacrifice of a part representing the seat of life as a token of God s ownership of all. It therefore stood at the entrance into the old covenant people as a seal of the righteousness of faith (Rom. 4:11) which Abraham exemplified when the rite was introduced. 4. Bathing before atonement (Heb. 10:22): This is a reference to the atonement by blood which was by sprinkling, and the ceremonial cleansing by water on the day of atonement, which was by bathing (Lev. 16:4, 24, 26, 28). It should be noted that sprinkling was used only in rites signifying blood atonement (Ezek. 36:25 must be taken with Num. 8:7; 19:17-20). 5. Proselyte baptism was administered to every Gentile, whether man or woman, who became a Jew as a purification from heathen pollution. 6. The baptism of John the Baptist was introduced at a time when Israel was familiar with both ritual immersion on the day of atonement and proselyte immersion upon conversion to Judaism. 7. Jewish baptism by trine immersion continues to this day as a sign of renewing the heart. II. THE INSTITUTION OF CHRISTIAN BAPTISM 1. The Jews had taught faith in God the Father, faith in the coming Christ, and faith in the Holy Spirit. 2. John had proclaimed the Christ as at hand and the Spirit soon to come, and had baptized his converts as a sign of their faith in this gospel. 3. Jesus, when he had finished his work of atonement and was ready to turn the evangelization of the world over to his disciples, commissioned baptism as a sign of saving faith (Matt. 28:19): (1) In the Father, whose Fatherhood was now fully realized. (2) In the Son, whose redemptive work was now finished. (3) In the Holy Spirit, who was now to accompany baptism with his own gracious work in the life of disciples. III. THE MEANING OF CHRISTIAN BAPTISM 1. Baptism means the death of the old man of sin (Col. 3:3). 2. Next is the burial of this crucified old man of sin, which is represented by placing one in the baptismal grave (Rom. 6:4; Col. 2:12). 26 Yoder Baptism by Trine Immersion Summary 1

3. There follows the coming forth or resurrection of the new man in Christ Jesus (Rom. 6:3-11). 4. Baptism also represents the saving work of each member of the trinity: (1) It is the Father who accepts the faith of the penitent (John 3:16), who forgives his sin (Eph. 4:32), and who receives the newborn babe as his child (John 1:12; Rom. 8:15). (2) It is the Son who is the propitiation for our sins (Rom. 8:3; 1 John 2:1-2), the bearer to us of the divine life (1 John 5:11-12), and the head of the church, which is his body (Eph. 1:22-23). (3) It is the Holy Spirit who convicts of sin (John 16:8-9), who renews the heart (Titus 3:5), who glorifies Jesus (John 16:14), and enables us to live the Christian life (Gal. 5:16-18). 5. Baptism represents the attitude of repentance and faith and obedience on the part of the believer (Acts 2:38; 22:16; and also Mark 16:16). (1) It is this attitude and not the mere immersion in water that is efficacious. The immersion is a test of this willingness of heart, without which God will not cleanse the life from sin and renew the heart. (2) To call baptism a saving ordinance is not to say that merely going through the form will save, but that baptism should have its place among the various agencies of salvation. IV. THE SUBJECTS OF BAPTISM 1. Argument for infant baptism on the basis of continuity with the old covenant overlooks the fact that the old covenant included all the natural descendants of Abraham (Gen. 17:9-14), but the new covenant includes only those who are the spiritual seed of Abraham (Rom. 4:13-16). (1) Children were not admitted to the congregation until twelve years of age. (2) Jewish ritual immersion, proselyte baptism, and the baptism of John were for adults only, both men and women. (3) The New Testament repeatedly instructs parents on duties to their children, yet never are they told to have them baptized. 2. The teaching of Jesus and the apostles presupposes regenerate subjects for baptism. (1) The great commission commands making disciples, baptism, and teaching (Matt. 28:18-20), the first and last of which cannot apply to infants. (2) The apostles required repentance and faith as conditions for baptism, and neither of these applies to infants (Acts 2:38; 8:12; 1 Pet. 3:21). (3) The presence of infants in household baptisms (Acts 16:15, 33-34: 1 Cor. 1:16 cf. 16:15) is a moot question and depends on argument from silence. 3. The practice of the early church is unfavorable toward infant baptism. (1) The Didache requires fasting for one or two days prior to baptism (ch. 7). (2) Tertullian was the first to mention infant baptism, and he opposed it (On Baptism, ch. 18; cf. Ch. 13). (3) The first known advocate of infant baptism was Cyprian, Bishop of Carthage, in the middle of the third century. (4) The first authentic instance of a child being baptized was that of the six-year old son of the emperor Valens (A.D. 375) who demanded it. 28 Yoder Baptism by Trine Immersion Summary 2

4. The testimony of modern authorities (1) John Calvin, Swiss Reformer: It is nowhere expressed by the evangelists that any one infant was baptized. (2) Augustus Neander, church historian: Infant baptism began in the north African church in the middle of the third century, but was not generally prevalent until several centuries later. The coming of the idea of no salvation without baptism caused both infant baptism and infant communion (General History of the Christian Religion and Church). (3) J. P. Lange, biblical scholar: Baptism of new-born infants was altogether unknown to primitive Christianity (History of Protestantism). (4) Alfred Plummer, New Testament exegete: Not only is there no mention of infant baptism, but there is no text from which such baptism can be securely inferred ( Baptism, Hastings Dictionary of the Bible). (5) A. P. Stanley, dean of Westminster: In the Apostolic Age, and in the three centuries which followed, it is evident that, as a general rule, those who came to baptism came in full age, of their own deliberate choice (Christian Institutions, p. 22). V. THE MODE OF BAPTISM 1. Christian baptism must be immersion because the meaning of the term baptizein used in Matthew 28:19 is to dip or immerse. (1) The only primary meaning in classical Greek is immerse or some derivative thereof. (2) Biblical authorities give the primary meaning of baptizein as immerse, the same as in classical Greek. (3) Fifteen derivatives from baptein are used eighty-one times in the New Testament. In every case some form of dip or immerse can be substituted, while in many cases to substitute sprinkle or pour would cause absurdity (e.g., Luke 16:24; John 13:26). (4) The Greek words which mean to sprinkle or pour or purify are never used in the Bible with reference to the rite of baptism. (5) The translation of the Greek word baptizein in the different versions is evidence that it means to dip or immerse. (6) The Septuagint uses the word baptein to translate the Hebrew word tabhal, which means to dip. Baptein is the only equivalent of tabhal, which means to dip. Baptein is the only equivalent of tabhal in the LXX (Ex. 12:22; Lev. 4:6, 17; 9:9; 11:32; 14:6, 16, 51; Num. 19:18; Deut. 33:24; Josh. 3:15; Ruth 2:14; 1 Kngds. (1 Sam.) 14:27; 4 Kngds. (2 Ki.) 8:15; Job 9:31; Ps. 67 (68):23; variant readings in Dan. 4:30; 5:21). (7) Baptizein is an intensive or frequentive form of baptein and occurs in the LXX at 4 Kngds. (2 Ki.) 5:14; Judith 12:7; Sirach 31 (34):25; Isa. 21:4; and in variant readings Lev. 6:28 (21); Job 9:31; Ps. 9:16; 68 (69):3; Jer. 38 (45):22. (8) The figurative use of the family baptizein in the New Testament accords with its literal meaning to immerse : ordeal (Luke 12:50); burial (Rom. 6:4); planted (Rom. 6:5); resurrection (Col. 2:12); incorporation (Gal. 3:27; 1 Cor. 12:13). 28 Yoder Baptism by Trine Immersion Summary 3

2. The prepositions used in connection with baptism indicate immersion. (1) Always in or into, never on or upon, which sprinkling or pouring would require. 3. The grammatical meaning of Jesus great commission requires trine immersion. (1) The great commission grammatically diagramed clearly shows an ellipsis which involves three names, one of each member of the trinity. (2) Three names in the commission imply three corresponding actions. (3) That the apostles and the early church understood the ellipsis in the commission is shown by the fact that they used it in its complete sense (Didache 7; Justin Martyr, Apology 1.71; Gregory of Nyssa, On the Baptism of Christ). (4) The trinity of the one God is most clearly expressed in the trinity of immersions which constitute the single baptism. Paraphrasing the great commission by including in it the other scriptures which explain baptism shows still more strongly that it teaches trine immersion (cf. III.4, above). (5) The spiritual significance of baptism implied in the trinitarian formula involves threefold action. It involves passing from the natural to the spiritual life, from separation from God to union with him, and that by faith in each member of the trinity. (6) The use of the plural baptisms in Hebrews 6:2 may be an allusion to trine immersion. It cannot refer to Jewish ritual immersions, for it belongs to the first principles of the doctrine of Christ. 4. The mode of baptism as determined by the significance of the symbol is trine immersion. (1) Baptism represents the death of the old man of sin and therefore requires a forward action. When Jesus died he bowed his head (John 19:30), and we are planted (united) in the likeness of his death (Rom. 6:5). His death and the renunciation which led to it were voluntary (John 10:17-18), and the candidate s free choice of baptism is expressed by the forward motion in trine immersion. Falling backward in scripture expresses calamity (1 Sam. 4:18; Isa. 28:13; John 18:4-6). (2) Baptism represents the burial of the old man of sin (Rom. 6:4-5) and therefore requires immersion. The act of baptism must resemble the act of burial. (3) Baptism represents the resurrection of the new man in Christ (Rom. 6:4-5) by the coming forth from the water. (4) Baptism represents the distinctive saving work of the Father (John 3:16) and therefore requires immersion into the name of the Father. (5) Baptism represents the distinctive saving work of the Son (1 Tim. 2:5-6) and therefore requires immersion into the name of the Son. (6) Baptism represents the distinctive saving work of the Holy Spirit (John 3:5) and therefore requires immersion into the name of the Holy Spirit. (7) Baptism represents the dependence of the believer upon God, which is expressed by the attitude of prayer. This implies the forward action in baptism, for acts of worship are forward and not backward (e.g., Ex. 4:31; Dan. 6:10; Ps. 95:6; Luke 22:41; Acts 7:60; 9:40; 20:36; Phil. 2:10; Rev. 22:8). 28 Yoder Baptism by Trine Immersion Summary 4

(8) Sprinkling or pouring fails to express the idea of death, burial, and resurrection in baptism, while single backward immersion fails to express the divine trinity and voluntary worship. 5. The scriptures referring to baptism by John and the apostles are consistent with trine immersion. (1) John the Baptist baptized by immersion (John 3:23). (2) The accounts of baptism in the apostolic church are found in Acts 2:38-41; 8:12, 36-39; 9:18; 10:47-48; 16:15, 33; 19:1-5. Wherever the conditions of receiving baptism are stated or implied, they involve repentance and faith; there is no passage which indicates that these were not required. In every account of baptism some form of baptizein is used, which is the intensive form meaning to dip ; no context requires a figurative or secondary meaning in reference to Christian baptism, and none of Christian baptism. In the one case where the act of baptism is described (Acts 8:36-38), the simple meaning of the language requires immersion; in no instance is there a circumstance inconsistent with this mode. (5) There is nothing in scripture contrary to trine immersion. Texts commonly cited against it do not demand to be so interpreted (e.g., John 3:5; 1 Cor. 12:13; Eph. 4:5; Heb. 6:1-2; Col. 2:12). While sprinkling, pouring, and washing are regularly associated with certain other ideas, they are never connected in the scriptures with baptism. Nowhere in scripture is water alone commanded to be sprinkled or poured on anyone (e.g., Isa. 52:15; Ezek. 36:25; Mark 7:4; Heb. 9:10; 10:22; see I.4, above). 6. The early church practiced trine immersion as Christian baptism, believing it to be commanded by our Lord and his apostles. (1) The apostolic fathers: Didache 7; Epistle of Barnabas 11; Shepherd of Hermas, Mand. 4.3, Sim. 9.16. (2) The second-century apologists and heresiologists: Justin Martyr, Apology 1.61, 71; Tertullian, On Baptism 13; On the Crown 3; Against Praxeas 26. See also Trenaeus, Against Heresies 1.21.1-5; Apostolic Ganons (a 4 th -century revision of a 2 nd -century expansion of the Didache) 49-50. (3) The third century: Monolus of Girba at the Council of Carthage; Hippolytus, Apostolic Tradition 21. (4) The fourth century: Basil of Caesarea, On the Spirit 15; Homilies 13; Letters 236; Cyril of Jerusalem, Catechism 20.4; Gregory of Nyssa, Great Catechism 25; On the Baptism of Christ; Ambrose of Milan, On the Sacrament 2.7; On Mysteries 4-5. (5) The fifth century: Chrysostom, On Faith 12; Homilies on John 25.2; Jerome, Hieron. lib. 2 in Ephes. 4; Augustine, Sermon on the Mystery of Baptism. 7. Leading modern authorities in church history agree that trine immersion was the primitive mode of baptism. (1) Nondenominational authorities: Baptism, Encyclopedia Britannica, 9 th ed.; Trine Immersion, New Schaff-Herzog Encyclopedia of Religious Knowledge; Baptism, Smith s Dictionary of Antiquity; Adolf Harnack, letter to C. W. Dobbs (see Schaff s Didache, p. 85); Philip Schaff, Lessons from the Didache, p. 138; Baptism, Hastings Dictionary of the Bible. (2) Denominational authorities: A. H. Newman, Church History, 2:63; Alexander Campbell, Debate with N. L. Rice, p. 258 (1 st ed. only); Kurtz, Church History, 1:119; 28 Yoder Baptism by Trine Immersion Summary 5

Moore s Life of Wesley, 1:425; William Cathcart, The Baptism of the Ages and Nations; Conybeare and Howson, Life and Epistles of Paul (on Rom. 6:4); A. P. Stanley, History of the Eastern Church, p. 117; A. A. Hodge, Outlines of Theology, p. 615. 8. Trine immersion has been practiced continuously from the days of the apostles until now. (1) The Greek Orthodox Church includes four of the five ancient patriarchates and all but one of the churches mentioned in the New Testament. It continues to practice trine immersion, believing this to be unquestionably the primitive mode. (2) The church at Philadelphia (Rev. 3), the only one of the original apostolic churches to survive into the twentieth century, has always practiced baptism by trine immersion. (3) The Catholics at Milan, scene of Augustine s conversion, have declined to make the change in baptism which the rest of the Roman church has adopted. They still practice trine immersion. 9. The testimony of the baptistries of the early church indicates the practice of forward immersion in baptism. (1) A number of these ancient baptistries are too deep for sprinkling or pouring and two narrow to permit backward immersion. But they are just right for triple forward immersion from a kneeling position. 10. The origins of single immersion, pouring, and sprinkling can be definitely and certainly located in later ages, but the origin of trine immersion cannot be found. (1) The origin of single immersion was attributed by 4 th -century writers to their contemporary Eunomius, a disciple of Arius: Gregory Nazianzen, Theological Orations, Introduction: Theodoret of Cyprus; Sozomen, Ecclesiastical History 6.26; Council of Constantinople (A.D. 381), Canon 7; Pope Pelagius (6 th century), Letter to Guadentium 4.82. The Council of Toledo (A.D. 633) was the first to declare single immersion valid, which decision was reversed and denounced at the Council of Trullo (A.D. 692). (2) The first recorded instance of single immersion with the use of the trinitarian formula comes from Spain about A.D. 600. Spanish Arians had made the three immersions represent three grades in the holy trinity. Pope Gregory, responding to an inquiry from Leander of Seville, wrote that, since the Arian heresy was causing misunderstanding about baptism and confusing trine immersion with Arianism, it would be better to use single immersion instead. In A.D. 633 the Fourth Council of Toledo, acting under the pope s advice, decreed that either mode of baptism was correct, but that the orthodox should practice only single immersion so as to be a different from the Arians (see Beveridge s Works, 8:336). (3) The first recorded instance of backward immersion was that of the Reformation figure Thomas Muntzer, who was so baptized on March 1, 1522. Baptist missionary Adoniram Judson later wrote that British Baptists, not having communication with European Baptists, adopted backward immersion from the method by which infants were immersed so as not to get water into their nose and lungs. But in apostolic times, he said, baptism was administered by bowing the candidate s head into the water, from which the natural genuflection would cause it to be raised again. (4) The first intimation of pouring being regarded as valid baptism under any circumstance is that of the Didache, chapter 7, which allowed for this mode if 28 Yoder Baptism by Trine Immersion Summary 6

immersion was impossible. The first and only recorded instance of baptism by pouring in the early church was that of Novatian in the middle of the third century. According to Eusebius (Ecclesiastical History 6.43), Novatian was severely ill and, as he seemed about to die, received baptism by affusion on the bed where he lay i.e., it was clinic baptism (from Grk. Klina, couch). Novatian recovered and, resenting the rule that it was unlawful for one so baptized to enter any clerical office, started his own sectarian movement. (See the 12 th canon of the 4 th -century Council of Neo- Caesarea, which forbad ordination following clinic baptism because it would be moved by constraint rather than voluntary faith; Cyprian, Epistles 75.19). (5) The first recorded instance of sprinkling passing for baptism is found in the writings of Cyprian, who allowed it in cases of necessity. If it was felt that such persons had really nothing conferred upon them so that the baptism was without effect, they were to be immersed if they recovered. The Council of Ravenna (A.D. 1311) was the first council of the church to legalize baptism by sprinkling; it left the mode of baptism to the choice of the officiating minister (Encyclopedia Britannica, 9 th ed.). (6) Combination of modes is first mentioned in about the 12 th century. Infants were laid backward into the water but their faces were not immersed; instead, the administrator took water in the hollow of his hand from the from and poured it three times upon the crown of their heads (so Bishop John of Luttich, A.D. 1287, and Gregory of Rome in defense of affusion against Mark of Ephesus in a council at Florence, A.D. 1439). These compends or abridged forms were used only to avoid peril to the infant but did not come to prevail in the church without a struggle. (7) Trine immersion, therefore, has been termed by some the dominant mode of the ages. It has been estimated that more than 90% of the world s Christians have been baptized by some triple action and that nearly one-half of them have been immersed. VI. THE PLACE OF BAPTISM 1. The Bible gives no directions as to the place of baptism, and it may therefore be assumed that liberty in the choice of place is allowed. 2. However, the Didache (ch. 7) insists upon baptism in a running stream if possible. 3. Soon after the days of the apostles we find the church using baptistries. From earliest times the Christian writers speak of the laver or baptistry, sometimes called the columbathra or bath. Tertullian wrote that the place of baptism was indifferent (On Baptism 4). 4. A clear, running stream or a pure, fresh lake can best convey the idea of cleansing, while a baptistry is most suggestive of a grave. 28 Yoder Baptism by Trine Immersion Summary 7

VII. THE TIME OF BAPTISM 1. The great commission implies that baptizing accompanies the acceptance of the gospel without unnecessary delay (Matt. 28:19; see also Mark 16:16). 2. The New Testament examples imply that baptism was administered as soon as possible after conversion (Acts 2:38; 8:36-38; 16:33; 22:16). 3. There is no scriptural authority for delay in administering the rite when once there is proper evidence of faith and repentance, and an opportunity to be baptized (of Chrysostom, Homilies on Acts 1). VIII. THE ADMINISTRATOR OF BAPTISM 1. The New Testament nowhere specifies definite persons in the church to perform the rite of baptism. The great commission was given to the church as a whole, in which there are diversities of gifts and of ministries. 2. Must there be apostolic succession in administrators? (1) There is no scriptural command to that effect. (2) There is no scriptural precedent or principle from which this doctrine can be plainly inferred. (3) The churches which claim apostolic succession (e.g., Armenian, Greek Orthodox, Roman Catholic, Anglican) are seriously antagonistic to one another. (4) If, as Jesus said, they are the true children of Abraham who do the works of Abraham (John 8:30-44), that is the true apostolic church which has the spirit and works of the first generation. 3. The true foundation is Christ. There can be no Christian baptism outside of his true church, which consists of believers everywhere who build on the one foundation (Matt. 16:13-19; 1 Cor. 3:10-15). 4. There is no scriptural example of women baptizing, although they did prophesy (Acts 21:8-9) and assisted the apostles in teaching (Acts 18:26; Phil. 4:2-3). The gifts of the Spirit are without regard to sex, and in Christ there is neither male nor female (Gal. 3:28). The apostolic principle of respect for common ideas of propriety (1 Cor. 10:32; Col. 4:5) would seem to allow this work to women only in cases of absolute necessity. It is a question of expediency rather than of special command (1 Cor. 6:12). 5. In case the administrator of baptism should prove to be unworthy in life, that fact would not invalidate the baptism of those who received the rite from him in good faith and right understanding of the gospel. But if the candidate be unworthy, no virtue in the administrator can avail to make his baptism effectual (cf. Simon Magus in Acts 8:9-24). 6. As to the practice of the early church, the Didache mentions no special persons to administer baptism, but Ignatius in a letter to Smyrna (8.2) wrote, It is not lawful without the elder either to baptize or to celebrate the love-feast. IX ATTENDANT CEREMONIES 1. The early church came to associate with baptism a number of practices that have no command or precedent in the New Testament (e.g., fasting in preparation, giving milk and honey upon emerging from the water, deferring baptism until a stated time such as Easter). 28 Yoder Baptism by Trine Immersion Summary 8

2. These customs are all mentioned by various writers of the post-apostolic church, but none of them expect fasting is mentioned in the Didache or any other writing of the earliest period. 3. Three symbolic actions associated with baptism are mentioned in the New Testament: public confession of faith, laying on of hands, and the kiss of peace. X. REBAPTISM 1. Baptism properly administered should not be repeated. As the new birth does not recur over and over, so neither should its symbol (cf. Mormon rebaptism for each instance of repentance following backsliding). Such repeated cleansing may be properly symbolized in the pedilavium or rite of washing the saints feet (cf. John 13:1-17). 2. Baptism not properly administered should be corrected as an act of obedience. (1) This can be inferred from the example of Jesus who, though he was without sin, submitted to baptism in order to fulfill all righteousness (Matt. 3:15). (2) The example of the apostles also teaches that it is so essential to preserve the true baptism that errors as to the rite should be corrected (cf. Acts 19:1-6, in which the reception of new truth called for its expression in new action). (3) The example of the early church is in harmony with that of Jesus and the apostles. There remain numerous records of baptismal discussions and calls for correction of improper baptism (Didache 7; Cyprian, Epistles 70.2, 75.12, 69.3, 75.7, 72.3; Second Council of Carthage; Council of Constantinople, Canon 7; Apostolic Constitutions, Canon 447). (4) Rebaptism may conceivably be called for by such realities as the spirit of obedience which the New Testament insists upon (John 14:23), by regard for the teaching of baptism and its meaning, or by the leading of the Holy Spirit (cf. John 7:16-17; Acts 5:32). (5) Proper baptism is essential to peace of mind (cf. Heb. 10:26). It is not superstitious or narrow to seek to obey God fully, and it is not irreverent to correct an error when it is discovered. It is not denying former Christian experience to progress toward maturity by confessing further truth, and it cannot be wrong to follow the example of Jesus in submitting to a form in order to set an example of righteousness. 28 Yoder Baptism by Trine Immersion Summary 9