Posted on 10/25/2010 9:27:38 AM PDT by GonzoII
The Bible attests that baptism is the way a person becomes part of the “Body of Christ”, the Church. At the end of his speech at Pentecost, Peter told his hearers what they had to do to be saved: “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you shall receive the gift of the Holy Spirit” (Acts 2:38). Note that Peter said “everyone”, not just adults. In Catholic belief, the Latin term “ex opere operato”, which literally means “from the work performed”, expresses the essentially objective mode of operation of grace imparted in the seven sacraments, by God’s Spirit, (of which baptism is the first) and its independence of the subjective attitude of either the minister or the recipient. Thus, even though infants are too young to understand and accept baptism, they can nevertheless be baptized.
Without baptism you cannot enter the kingdom of heaven
Through baptism, converts to Jesus Christ first received forgiveness of their sins, the gift of the Holy Spirit, and became members of the community of Christians, the Church. Does baptism have anything to do with salvation? Jesus said: “He who believes and is baptized will be saved” (Mk 16:16). He told Nicodemus that “unless one is born of water and the Spirit, he cannot enter the kingdom of God” (Jn 3:5). The Church of New Testament times responded to this teaching by immediately baptizing all new converts (See Acts 2:38, 41; 18, 8; 19:5; 22:16). Paul explained that baptism unites believers to Jesus in his death so that they will also share in his resurrection (Rom 6:35). Baptism then is also a “means” to salvation.
Baptism starts the process of salvation
From the earliest Christian centuries, the Church has baptized either by immersing or by “pouring” the water over the head of the person while praying the Trinitarian formula (Mt 28:19). Nowhere does the Bible say how much water is to be used (see Acts 9:36:37), otherwise we would be seeking salvation “by works”, and not by the grace imparted in the sacrament of Baptism. “The Church does not know of any means other than baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are „reborn of water and the Spirit'. God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments” (Catechism of the Church §1257)
The evidence that water Baptism starts the process of salvation is overwhelming in the Bible. However, a common evangelical bias, or prejudice, can be stated like this “Nothing we do with our bodies in the physical realm has anything whatever to do with God’s dealings with our eternal souls in the spiritual realm”. This bias has its roots in an ancient Gnostic heresy called Manichaeism, which the Catholic Church dealt with centuries ago. This evangelical notion that we should worship like angels, without the aid of our bodies, leads evangelicals to reject not only the Eucharist and Baptism, which they style “ordinances”. These are Sacraments of the New and eternal Covenant.
Living in a personal relationship with God
Evangelicals and fundamentalists are under the erroneous impression that Catholics do not believe in “having a personal relationship with the Lord”. The Catechism of the Catholic Church clearly states: “The mystery of the faith requires that the faithful live in a vital and personal relationship with the living and true God” (§2558). Most Catholics pray to this effect when receiving their First Communion, at Confirmation or on a daily basis or whenever they receive the Body and Blood of Christ in Communion during the Catholic worship service, the Mass. The expression, however, is not found in the Bible. It is a product of our present cultural way of thinking. A more Biblical expression is: “following Christ”.
INFANT BAPTISM
Circumcision and Baptism are both rites by which people come into a special Covenant (not “ordinance”) relationship with God (see Exodus 12:48). “Repent and be baptized, everyone of you ….. This promise is for you and your children and for all those …..” Peter tells us in Acts 2:38-39. Jesus also said that no-one can enter heaven unless born again of water and the Holy Spirit (Baptism) (Jn 3:5). In Mt 19:14, Jesus urged: “Let the children be, do not keep them back from me, for the kingdom of heaven belongs to such as these”. The fundamentalists’ argument that this does not apply to infants since the children referred to are able to approach Christ on their own, is incorrect, since the parallel texts (Lk 18:15) and the original Greek texts use the word for “infants in arms” (little children who are unable to approach Christ on their own).
More importantly, Paul likens baptism to circumcision, and it was mainly infants who were circumcised under the Old Law (see Col 2:11-12). Circumcision of adults in Judaism was rare, there being few converts. If Paul, in making this parallel, meant to exclude infants from Baptism, it is strange that he did not say so. In everyday life people use water for cleanliness and hygiene as a precaution against dirt and disease. Water in one form or another is also an absolute necessity if a person is to stay alive Among the Jews of Palestine ritual cleansing with water was a common practice. It was this ritual cleansing to which Jesus gave a deeper spiritual meaning. He did this by connecting the Holy Spirit’s working in the believer’s life in a particular way with water. It is by the Holy Spirit’s working in the water of baptism that the spiritual corruption of sin is washed away and a new life with God is begun (Jn 3:5, Titus 3:5, Jn 7:37-38). Naturally enough, the people we read about being baptized in Scripture, are adults because they were converted as adults. This makes sense because Christianity was just starting out and there were no “cradle Christians”, no people brought up from childhood in Christian homes.
Infant baptism in the New Testament
Does the Bible say that infants and young people can be baptized? There are some good indications. Lydia was converted with all her household (Acts 16:15). The expression “with all one's household” in Jewish usage meant the inclusion, not only of children but of servants. The jailer of Paul and Silas was converted by them. We are told that “without delay, he and all his household were baptized” (Acts 16:33). And in his greetings to the Corinthians, Paul recalled that, “Yes, and I did baptize the household of Stephanas” (1 Cor 1:16). In the case of the jailer, “He and all his” must refer to himself and at least two others. If it were just the jailer and his wife it would read “he and his wife”, but it says “He and all his”, which must include children, as well. The scripture evidence here leans in favor of infant baptism. There is nothing in the Bible that says infants and young children were unsuited to Baptism. Infant baptism in the early Church.
Fundamentalists do not pay much attention to historical evidence, yet early Christian practice clearly shows that infants were baptized. Origen, for instance, in the 3rd century, wrote: “The Church received from the apostles the practice of giving baptism also to infants, though they do not have sins of their own: so that there may be given to them holiness, righteousness, adoption, inheritance, brotherhood with Christ and that they be his members”. This and other quotes from esteemed Fathers of the Church of the early centuries, such as Origen and John Chrysostom, in their writings “Commentarii in Romanos 5:9” and “Catechesis ad illuminandos”, cannot go unheeded. The Ecumenical Council of Carthage in the year 252 AD debated the fact, not that infants should not be baptized, but that it should not be withheld from them until the eighth day of birth, as with circumcision, with the Jews. There was no record in the early Church of anyone condemning infant baptism, showing that it was common practice.
Other outstanding leaders in the early Church testifying to the Church’s practice of infant baptism are Polycarp of Smyrna (167/8 AD), Justin Martyr (died 165 AD), Cyprian of Carthage (C. 249 AD), and Hippolytus of Rome (170-236 AD), Irenaeus of Lyons (120-202 AD). St Augustine of Hippo in the 4th century taught strongly of the necessity of Baptism for wiping away “original sin” – the sin of our first parents, which we all inherit. The 16th Synod of Carthage (418 AD) definitely condemned those who denied baptism to new-born babies.
The most common question about infant Baptism is: “How can a parent or guardian’s faith substitute for the faith of a child?” It is noteworthy that Jesus did not pose this question. When Jairus asked Jesus to raise his young daughter from the dead (Mk 5:22-43) or another father asked Jesus to expel a demon from his son (Mk 9:17-27), Jesus acted with power because of their faith, not the faith of their children.
How much more would Jesus desire to free children from an even worse bondage, the bondage of sin, and raise them to eternal life, in response to the faith of their parents and of the whole Christian community. But the Catholic Church also teaches that the parents of the baptized child must provide a faith environment that will prepare the child to make a personal commitment to Jesus Christ on reaching maturity.
Nothing is sadder than the sight of those little plots of ground in some cemeteries, particularly in America, where children have been buried in separate, often unconsecrated sections, simply because their parents adhered to denominations who do not believe in infant Baptism.
CONFIRMATION
Confirmation is the sacrament of the Church for the full outpouring of the Holy Spirit in the life of a baptized Christian. The Holy Spirit first comes into a person at baptism (Acts 2:38) but the Acts of the Apostles also speaks of the prayer for the outpouring of the Holy Spirit (Acts 8:15-17). “When Paul laid hands on them, the Holy Spirit came on them and they spoke with tongues and prophesied”. (Acts 19:6). Later on, an anointing with oil was also added to the Sacrament. Through the Sacrament, the Holy Spirit empowers God’s people to proclaim the Good News with power, to live the message and to continue Jesus’ mission and ministry in the world. Expectant faith is necessary to experience and receive the full power of the Spirit. Many today have come to know this power in a fuller way through the “baptism (or release) of the Spirit.”
Written by John Lee and Frank Bompas. Printed with ecclesiastical approval.
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Pamphlet 032
Then how do the mentally retarded enter heaven seeing that they cannot exercise an act of faith and yet Christ came to save everyone?
I grew up in a Southern Baptist church and all my friends and I at some point responded to an altar call and were baptized. I was 9 years old at the time and looking back don't believe for a moment that I had a true conversion at the time, but wanted to be baptized because it seemed the "right time". I didn't actually start walking with the Lord until I was an adult. I wonder how many of those friends are actually walking with the Lord right now. I have siblings who answered an altar call and were baptized when they were kids as well who are in no way living a Christian life nor do they profess Christ anymore.
I also know of adults who have been baptized over and over again because the last one wasn't real, but this latest one is the real thing and so on and so on.
As a recovering baptist, it took me a long time and study to accept infant baptism, but looking at covenant theology it stands to reason that just as God included children in the promise via circumcision, so he also would include them in the promise via baptism. "In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead." Colossians 2:11-12
That is perhaps the greatest blessing of the atonement. For the forgiveness of our sins applies to everyone.
see Mark 10:13-15, They brought young children to Him... Suffer the little children to come to me....Whoever shall not receive the kingdom of God as a little child, he stall not enter..
Most translations today state infant instead of young or little children as that is a better translation.. Obviously this implies that infants can have faith..
Ergo, Ephesians 2:8-10 - it is by Grace we have been saved - receiving that which cannot be earned...pure and simple.
Also note the REAL water that saved Noe being called the LIKE FORM by Peter:
"...Noe, when the ark was a building: wherein a few, that is, eight souls, were saved by
So babies have an unclear consciousness? Where does this verse state that children are baptized? Feel free to search both old and new Testaments ... Infant baptism is a relatively new construct.
My research material is at home, I can share if you like, but it will need to be this evening.
Well, let’s put this article right up there on the Top 5 list for sloppy prooftexting and sorry excuse for exegesis.
Using this method, a person could cut and paste an argument for any silly thing in the world.
Looky here, Mama, I got all these verses that, when I put em all together in a special line-up and squint one eye, it tells me that yer Aunt Imogene is the second coming of Moses’ sister Miriam. Shazam.
“I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him. but the Holy Spirit has called me by the Gospel, enlightened me with His Gifts, sanctifed and kept me in the true faith. Explanation to the third article of the Apostle Creed... Eph 2:8&9”By Grace are you saved through faith and that not of your selves. It is a Gift of God; not of works, lest any man should boast.
Yes baptism through which we receive grace is a gift. I said nothing about it being earned., and it's requirement cannot be more clearly stated than it already is in Scripture.
Interesting.
Agree. I knew a Lutheran pastor who did some chaplaincy work in a Baptist Hospital in Nashville and whenver there was dought about survival of the infant because complications, they would have him baptize their child just to play it safe. I always found that interesting.
Agree. I knew a Lutheran pastor who did some chaplaincy work in a Baptist Hospital in Nashville and whenver there was dought about survival of the infant because complications, they would have him baptize their child just to play it safe. I always found that interesting.
I'm not sure what you consider new:
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Repentance is for those over the age of reason, since only those are capable of sin. A baby is not capable of commiting personal sin.
In infant Baptism, Original Sin, which all men naturally inherit, is washed away. In adults, both Original Sin and personal sin is washed away.
Since God gave parents authority over their children, they have the authority not only to name them, but also to speak in their name.
I think Gonzo gave you examples of where Infants were baptized in the Bible and in other historians of the early Christian Church.
Infant baptism in the New Testament
Does the Bible say that infants and young people can be baptized? There are some good indications. Lydia was converted with all her household (Acts 16:15). The expression “with all one’s household” in Jewish usage meant the inclusion, not only of children but of servants. The jailer of Paul and Silas was converted by them. We are told that “without delay, he and all his household were baptized” (Acts 16:33). And in his greetings to the Corinthians, Paul recalled that, “Yes, and I did baptize the household of Stephanas” (1 Cor 1:16). In the case of the jailer, “He and all his” must refer to himself and at least two others. If it were just the jailer and his wife it would read “he and his wife”, but it says “He and all his”, which must include children, as well. The scripture evidence here leans in favor of infant baptism. There is nothing in the Bible that says infants and young children were unsuited to Baptism. Infant baptism in the early Church.
Fundamentalists do not pay much attention to historical evidence, yet early Christian practice clearly shows that infants were baptized. Origen, for instance, in the 3rd century, wrote: “The Church received from the apostles the practice of giving baptism also to infants, though they do not have sins of their own: so that there may be given to them holiness, righteousness, adoption, inheritance, brotherhood with Christ and that they be his members”. This and other quotes from esteemed Fathers of the Church of the early centuries, such as Origen and John Chrysostom, in their writings “Commentarii in Romanos 5:9” and “Catechesis ad illuminandos”, cannot go unheeded. The Ecumenical Council of Carthage in the year 252 AD debated the fact, not that infants should not be baptized, but that it should not be withheld from them until the eighth day of birth, as with circumcision, with the Jews. There was no record in the early Church of anyone condemning infant baptism, showing that it was common practice.
Other outstanding leaders in the early Church testifying to the Church’s practice of infant baptism are Polycarp of Smyrna (167/8 AD), Justin Martyr (died 165 AD), Cyprian of Carthage (C. 249 AD), and Hippolytus of Rome (170-236 AD), Irenaeus of Lyons (120-202 AD). St Augustine of Hippo in the 4th century taught strongly of the necessity of Baptism for wiping away “original sin” – the sin of our first parents, which we all inherit. The 16th Synod of Carthage (418 AD) definitely condemned those who denied baptism to new-born babies.
The most common question about infant Baptism is: “How can a parent or guardian’s faith substitute for the faith of a child?” It is noteworthy that Jesus did not pose this question. When Jairus asked Jesus to raise his young daughter from the dead (Mk 5:22-43) or another father asked Jesus to expel a demon from his son (Mk 9:17-27), Jesus acted with power because of their faith, not the faith of their children.
How much more would Jesus desire to free children from an even worse bondage, the bondage of sin, and raise them to eternal life, in response to the faith of their parents and of the whole Christian community. But the Catholic Church also teaches that the parents of the baptized child must provide a faith environment that will prepare the child to make a personal commitment to Jesus Christ on reaching maturity.
Nothing is sadder than the sight of those little plots of ground in some cemeteries, particularly in America, where children have been buried in separate, often unconsecrated sections, simply because their parents adhered to denominations who do not believe in infant Baptism
No one said children cant have faith.
Futher, there is a more profound and meaningful way of interpreting “...receiving the kingdom of God as a child...”. Namely a child is trusting and does not pre judge or hold on to old ideas. If a jew at the time of Jesus were to cling to the old teachings and apply them to their new testement faith, they would NOT be coming to the proper place to receive their salvation through grace not the law.
As for baptism, remember... it is repent and be baptized. It is not ... be baptized. REPENTANCE is key and something that most modern “nice” and “feel good” religions do not want to discuss today. One has to call their old ways sin and turn from their sinful ways. Yes it is still possible to mess up and yes we continue in our faith to try and be more Christ like daily. But without REPENTANCE, it is a shower / bath, not a baptism.
Any thing less is Eisegesis.
1 Peter specfically says that you must be baptized to be saved. How can a child be saved other wise? are you prepared tosay that every child that dies before baptism is in Hell?
And that is why we need the authority of the Roman Catholic Magesterium so that we don't have some many different sects with diametically opposed beleifs all claiming to be "Bible Alone"
Nice list and thanks for giving the list, I will add it to my reference material
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