LIBERTY UNIVERSITY

THE BAPTISM DEBATE

A RESEARCH PAPER SUBMITTED TO PROFESSOR MARSHALL WICKS, PHD IN COMPLETION OF THE REQUIREMENTS FOR THEO 350-B02

BY RANDY WILSON

LYNCHBURG, VA MAY 28, 2011

Introduction The debate over baptism has become one that encompasses so many areas. Where most theological discussions are concerned with a primary topic, baptism debates consist of many. Debates on the purpose of baptism, the benefits of baptism, who baptism was designed for, and what is the biblical mode of baptism are just some. These areas will be discussed here in this paper. It will be discussed (1) the purpose and benefits, if any, of baptism, (2) was baptism designed for infants or just those who have believed in Christ, and (3) what mode of baptism is biblical. These discussions will present arguments from two sides, while searching for one truth. People may not agree with the points that will be made or presented here and may not represent the total truth. It has become aware that people will debate over many theological issues until Christs return and there may never be a single debate solved for all to agree on. Even though some people will see these debates as pointless, people need to hold in high regard that they are not pointless and they weigh heavy on some peoples relationship with Christ. In addition, God gives the command to continue in all one does to learn all that is related to Christ for our growth. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. (2 Peter 3:18)1 Purpose and Benefits In the most esteemed of all the debates on baptism will always be the purpose of baptism. Why does one seek or need to be baptized? John the Baptist is seen baptizing in the Jordan as a sign of repentance that is if one sees baptism as a sign or a symbol. (Matthew 3:6; Mark 4:5; Luke 3:3) The way one will see the benefits of baptism will be related to what they hold as the
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All scriptural references will be taken from the ESV unless otherwise noted.

purpose. Some people will attain the notion that without baptism a person cannot be saved so the benefits will be of course salvation and relationship with Christ. Those that hold to the symbol concept, the benefits will be outward profession and church membership. These benefits may overlap into either purpose while some could never cross the chasm that is formed by the purpose. Looking at two distinct purposes with its distinct benefits (1) a symbol of Christs death, burial, and resurrection as an outward profession of faith in Jesus redeeming salvation and (2) baptism as needed for salvation. Most evangelicals believe that baptism itself is not necessary for salvation. It seems almost pointless to be baptized unless one has accepted the Lord Jesus as savior. The reformation of ones life that brings the profession of faith through baptism is the sign that new birth is effected.2 Weil is reiterating what St. Gregory spoke of in The Great Catechism making the point that baptism without the initial conversion to Jesus, which leads to reformation, would be useless. If a Christians life does not demonstrate transformed living then, Gregory writes, the water is but water. 34 It is clear that the New Testament (NT) never states a direct teaching on baptism, though it appears 125 times in the NT.5 However, it seems that the writers of the NT seem to speak of how baptism happens after professing faith in Jesus. Peering just at how the NT conveys baptism Isaak also adds, Evidently, the early Christians used baptism to express the new reality they had come to experience in Jesus.6 The only true benefit outside of other people knowing that you are a Christian is the membership into the church. Weil also states, So it is that when a person is baptized in any of our various churches, that person is made a member of
Weil, Louis. 2010. "Baptism as the model for a sacramental aesthetic." Anglican Theological Review 92, no. 2: 259-270. ATLA Religion Database with ATLASerials, EBSCOhost (accessed June 13, 2011), 264. 3 Ibid. 4 Gregory of Nyssa, The Great Catechism, in Nicene and Post-Nicene Fathers, vol. 5, second series, ed. Philip Schaff (Peabody, Mass.: Hendrickson Publishers, 1999), 507-509. 5 Isaak, Jon. 2004. "Baptism Among the Early Christians." Direction 33, no. 1: 3-20. New Testament Abstracts, EBSCOhost (accessed June 13, 2011), 4. 6 Ibid, 8.
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the body of Christ and consequently a member of the one church.7 Witnessing many baptisms, with many different reactions, the only thing of note is that if ones profession of faith was not true or that a person was just being baptized because they wanted to be saved was the foretelling of a fruitless life for God. This refers back to Gregorys comment water is just water. If a person is just performing a ritual then all they are getting is a religious bath. This point is much more difficult to defend. However, when a verse contains salvation and baptism in the same line it does create nostalgia about performing a ritual for salvation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. (Mark 16:16) Where as when salvation is granted and the person not being baptized, such as the criminal on the cross gives a very different feel. And he said to him, Truly, I say to you, today you will be with me in Paradise. (Luke 23:43) The rite of baptism, in this sense, gives one a great deal of benefits. A person will receive salvation, new birth (regeneration), the Holy Spirit, remission of sins, sanctified, set apart, etc. The list could go on. However, it seems all those benefits should come with faith in Christ and if they do, why is baptism necessary for salvation. If baptism is necessary then sacramentalism should be more important that evangelism. This would shift salvation from a personal relationship in Jesus to a proper relationship with the church.8 The words of Paul should never be forgotten, For Christ sent me not to baptize, but to preach the gospel. (1 Cor. 1:17) Lutzer admits, if baptism was necessary for salvation, Paul would have made sure that all who believed were baptized.9 There is no need for this scripture if the sacramental nature of baptism is true. However, there are still those, such as Madigan, who see baptism as a sacrament that leads to God.
Weil, Louis. 2010. "Baptism as the model for a sacramental aesthetic." Anglican Theological Review 92, no. 2: 259-270. ATLA Religion Database with ATLASerials, EBSCOhost (accessed June 13, 2011), 260. 8 Lutzer, Erwin W. The Doctrines that Divide: A Fresh Look at the Historic Doctrines that Separate Christians. Grand Rapids, MI: Kregel Publications, 1998, 86. 9 Ibid, 137.
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Today, we regularly think of baptism as the ritual occasion when an infant is given a name. In the ancient church, however, christening had a different meaning. It was not primarily about naming someone; it was about inducting them into the resurrected life of Christ. Baptism, in other words, was the cause and ritual celebration of the candidates removal from the realm of sin and idolatry.10 It shows specifically that baptism is the cause for the removal of sin. It seems that man wants to be his savior instead of God. The act of baptism for salvation brings a ritual to be one in the same with faith; meaning that in order for salvation to be considered valid one must have faith and be baptized. The church needs to isolate faith from baptism in the area of salvation. Baptism needs to be a sign, but Hunn comments; As Fung does, many other commentators refer to baptism as a sign, for example, of union with Christ or of the beginning of new life. Walter Hansen cautions here that [o]nly when there is genuine faith in Christ is baptism a sign of union with Christ.11 At the crucial point of not becoming idolaters, people need to focus that nothing a person can do outside of faith in Christ that saves, not baptism, communion, or any other sacrament. As the debate over baptism grows, the purpose of baptism will start to settle other debatable issues as will be seen such as candidates and modes.

Candidates for Baptism It makes short work of debates when a person identifies purpose for topics. In continuing this look at baptism, the prior section will decisively point the reader into which direction the
Madigan, Kevin. 2009. "The Redeemed Life." Commonweal, February 27. 20-23. MAS Ultra -School Edition, EBSCOhost (accessed June 13, 2011), 20. 11 Hunn, Debbie. 2004. "The Baptism of Galatians 3:27: A Contextual Approach." Expository Times 115, no. 11: 372-375. New Testament Abstracts, EBSCOhost (accessed June 13, 2011), 372.
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author will go. The widely contested debate of baptism grows on many fronts but one that has been a lingering problem is that of candidates for baptism, to be more specific whether infants should be baptized. Even though it seems as an extremely different topic to discuss about baptism, its proponents hold to a certain purpose. The purpose one holds to will greatly influence the candidate theory they believe. The two candidates that will be discussed will be (1) believers and (2) infants. As stated in the outset, it will be seen that baptism is a sign of an outward profession of faith, so not much is needed to settle the debate to which is the candidate for baptism. Much has been made over the years of infant baptism that has caused much confusion. Some make definite stands for or against infant baptism. Some such as John Wesley had a contradictory approach, as Brewer explains, This scholarly discussion has become particularly acute when one addresses the apparent inconsistencies between Wesleys fairly evangelical notions of adult baptism with his rather sacramental approach to infant baptism.12 Confused theology such as Wesleys can muddy the waters greatly. It will be kept quite simple that infant baptism is pointless. If the theory that baptism as stated were simply a sign of outward profession of faith, it would hinder infants to be baptized. However, those like Wesley who saw the benefits of baptism to be far different, The first benefit received in baptism is the washing away of guilt or original sin, by the application of the merits of Christs death.13 This would definitely establish a need for infant baptism. However, biblically there is no merit for infant baptism. No matter the stance, one makes for the practice. If one holds to the covenant of circumcision, church tradition, or modern individualism. Jesus gives the command to make disciples and baptize. (Matthew 28:19) How can an infant be made a disciple? Supporters will use this
Brewer, Brian C. 2011. "Evangelical Anglicanism: John Wesley's Dialectical Theology of Baptism." Evangelical Quarterly 83, no. 2: 107-132. Academic Search Complete,EBSCOhost (accessed June 13, 2011), 114. 13 Ibid, 122.
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scripture as evidence for infant baptism, though it clearly denies the need for it. Knowing that order of God is important, Jesus called one to be a disciple first then baptized. Disciples are passionate followers of Christ, who have made decisions to live in him. By contrast, the practice of adult baptism forces each individual to make his or her own decision to follow Christ.14 If disciples were made as a result of baptism then the world should show a stronger Christian presence than we see today. Hunt reiterates Tertullians response, Tertullian further argues that it is quite obviously not applicable to new-born infants, since new-born infants are unable to ask for salvation. Let them first learn how to ask for salvation, he maintains, so that you may be seen to have given to one who asks.15 It must be clearly seen that baptism is meant for believers, one who can make a decision of volition. If baptism is meant for infants and that is the mode for salvation, then why place any emphasis on evangelism. Modes of Baptism The most noted modes for baptism are sprinkle or immersion. Where the debate of candidates relates closely to purpose, mode has a small relation as well. That is, if one holds to baptism as a sign of the death, burial and resurrection. The mode of baptism debate seems like a childrens recess squabble. It appears if one looks closely at Scripture that you would see the mode for baptism. Looking at Jesus being baptized should settle the debate, And when Jesus was baptized, immediately he went up from the water, (Matthew 3:16); And when he came up out of the water, (Mark 1:10). How can one attain to sprinkle if Jesus came up out of the water16? It is extremely hard to make a case for sprinkling. It is hard to know that modes of baptism dividing the church would seem quite ridiculous. Again, something that sounds like
Boyd, Gregory A., and Paul R. Eddy. Across the Spectrum: Understanding Issues in Evangelical Theology. 2nd ed. Grand Rapids, Mich.: Baker Academic, 2009, 218. 15 Hunt, J. P. T. 1990. "Colossians 2:11-12, the Circumcision/Baptism Analogy, and Infant Baptism." Tyndale Bulletin 41, no. 2: 227-244. New Testament Abstracts, EBSCOhost (accessed June 13, 2011), 229. 16 Emphasis added.
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children bickering has such a strong pull over the church, Even when Scripture gives clear understanding, for example when Paul makes a definite response through the symbolism of the death and burial as explained by Mitchell: This reconciliation was effected, Paul thought, through Christ's death, of which baptism is the real (and not merely representative) symbol: "This [baptismal] action symbolizes the death of Jesus . . . Specifically, the immersion into the waters seems to have been the enactment of being buried with the crucified messiah (see 1 Cor 15:4): 'we were buried therefore with him by baptism into death' (Rom 6:4).17 Scripture gives logical referencing to immersion. However, there is no specific mentioning of mode by any of the NT writers. It appears that mode maybe a debate that should be of little significance when looking at the bigger picture of baptism. Rayburn states: In general, the nonimmersionists contends that rigor in matters of form is contrary to the spirit of NT worship, contrary to the universal indifference to the mode of celebrating the Lords 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.18 Modes convolute the real debates of baptism; understanding these issues is important to study. If people have questions, it is the churchs responsibility to see the truth that answers can be given. The church should never shy away from topics or debates that may seem too hard to answer or not important enough to give credence.

Mitchell, Nathan D. 2009. "Paul on Baptism." Worship 83, no. 2: 160-172. New Testament Abstracts, EBSCOhost (accessed June 13, 2011), 199. 18 Rayburn, R. S. "Modes of Baptism." In Evangelical Dictionary of Theology , 134-135. 2nd ed., edited by Walter A. Elwell. Grand Rapids, Mich.: Baker Academic ;, 2001, 135.

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Conclusion In all that is said about baptisms purposes and candidates, the debates are noteworthy. It is important for a Christian to understand what God has intended for baptism. Baptism should be an outward profession of faith from an adult that has the will to decide to live in Christ. The mode, if anyone is to see that this act is a symbol of the death, burial, and resurrection of Christ, should be immersion. However, without immersion does that change the faith of a person? Just as many other debates, baptism is another debate that will go until Christs return. However, should it be ignored? If it were ignored, would it separate people from an eternal existence with God the Father? If it is ignored, it may do so if one never comes to the personal commitment and relationship in Jesus as their savior. The understanding of baptism could affect the eternal life of a person. A priority among disciples of Jesus should be the challenge to relay the purpose and the candidates of baptism.

BIBLIOGRAPHY

Boyd, Gregory A., and Paul R. Eddy. Across the Spectrum: Understanding Issues in Evangelical Theology. 2nd ed. Grand Rapids, Mich.: Baker Academic, 2009. Brewer, Brian C. 2011. "Evangelical Anglicanism: John Wesley's Dialectical Theology of Baptism." Evangelical Quarterly 83, no. 2: 107-132. Academic Search Complete, EBSCOhost (accessed June 13, 2011). Gregory of Nyssa, The Great Catechism, in Nicene and Post-Nicene Fathers, vol. 5, second series, edited by Philip Schaff. Peabody, Mass.: Hendrickson Publishers, 1999, 507-509. Hunn, Debbie. 2004. "The Baptism of Galatians 3:27: A Contextual Approach." Expository Times 115, no. 11: 372-375. New Testament Abstracts, EBSCOhost (accessed June 13, 2011). Hunt, J. P. T. 1990. "Colossians 2:11-12, the Circumcision/Baptism Analogy, and Infant Baptism." Tyndale Bulletin 41, no. 2: 227-244. New Testament Abstracts, EBSCOhost (accessed June 13, 2011). Isaak, Jon. 2004. "Baptism Among the Early Christians." Direction 33, no. 1: 3-20. New Testament Abstracts, EBSCOhost (accessed June 13, 2011). Lutzer, Erwin W. The Doctrines that Divide: A Fresh Look at the Historic Doctrines that Separate Christians. Grand Rapids, MI: Kregel Publications, 1998. Madigan, Kevin. 2009. "The Redeemed Life." Commonweal, February 27. 20-23. MAS Ultra School Edition, EBSCOhost (accessed June 13, 2011). Mitchell, Nathan D. 2009. "Paul on Baptism." Worship 83, no. 2: 160-172. New Testament Abstracts, EBSCOhost (accessed June 13, 2011). Rayburn, R. S. "Modes of Baptism." In Evangelical Dictionary of Theology, 134-135. 2nd ed., edited by Walter A. Elwell. Grand Rapids, Mich.: Baker Academic;, 2001. Weil, Louis. 2010. "Baptism as the model for a sacramental aesthetic." Anglican Theological Review 92, no. 2: 259-270. ATLA Religion Database with ATLASerials, EBSCOhost (accessed June 13, 2011).