Common Beliefs Concerning Baptism
This is a research paper submitted in partial fulfillment of the requirements for the course DR30060, Integrating Christian Faith and Practice at Midwestern Baptist Theological Seminary (Kansas City, MO) on June 3, 2023.
Introduction
The issue of baptism is a greatly debated topic within both local churches and the universal church. The New Testament does not provide a comprehensive statement concerning the meaning, purpose, or mode of baptism, which has caused significant debate throughout church history. This debate continues into the modern era of church history and is seen in the different faith statements of various denominations, which differ in their understanding of baptism and how baptism is to be performed. This essay explores four different faith statements concerning their views of baptism—its meaning, purpose, and mode; it does not attempt to agree or refute with any of the faith statements, but it only seeks to critically analyze each of the faith statements and their respective positions.
Baptist Faith and Message 2000
The Baptist Faith and Message 2000 (BFM) is the current statement of faith for the Southern Baptist Convention (SBC) and was written after being commissioned during the 1999 session of the SBC in Atlanta, Georgia.[1] The goal of the BFM was to provide an updated doctrinal statement that represents the beliefs of the constituents of the Southern Baptist Convention while not necessarily being comprehensive or dictatorial in issues of conscience or liberty.[2] Essentially, the BFM exists to provide common ground beliefs for the SBC while still leaving some metaphorical room for issues in which there is freedom to disagree. As such, some statements in the BFM do not provide the most comprehensive statements involving the issue at hand so that the churches have liberty to determine for themselves what ought to be believed in their local setting.
Biblical Support
The BFM provides seventeen Scripture references as evidence for its statement concerning both Baptism and the Lord’s Supper—ten of these seventeen passages refer to baptism, whereas the other seven passages pertain to the Lord’s Supper. None of the passages given are actually explained in the BFM, they are simply listed at the end of the faith statement. There is no specific cornerstone passage because the faith statement simply states their position without actually explaining the passages utilized to support their position.
The Meaning of Baptism
According to the BFM, the meaning of baptism is both an act of obedience on behalf of the believer and a symbolic act that represents the “believer’s death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus.”[3] What results from the BFM’s statement concerning baptism is a mostly symbolic understanding of baptism that connects the believer’s baptism with the ideas of repentance and genuine faith in Jesus and the resurrection. The Southern Baptist understanding of baptism is that it is a church ordinance, not a salvific sacrament and that this ordinance is a prerequisite to both church membership and to the Lord’s Supper. Unfortunately, because the faith statement simply lists all the relevant references along with references for the Lord’s Supper, it does not adequately explain what passages are meant to be understood with the different statements in the faith statement. Concerning the verse references given, only Romans 6:3-5 and Colossians 2:12 are given to validate the faith statement’s position concerning meaning.
The Person Baptized
The BFM does not give a comprehensive statement concerning who exactly ought to be baptized, but it does imply that the individual is a self-proclaimed believer who believes in Jesus, His death, burial, and resurrection, and the final resurrection of the dead. This implication then infers that anyone who is baptized needs to make a proclamation of genuine faith, which limits baptism to only those who are old enough and able minded enough to express an actual belief in Jesus Christ. Concerning the verse references given, only Matthew 28:19-20, Acts 2:41-42, Acts 8:35-39, and Acts 16:30-33 give an indication concerning the recipients of baptism. Though, Romans 6:3-5 and Colossians 2:12 both are written to believers who have been baptized because of their genuine belief.
The Person Baptizing
No statement concerning the baptizer is given in the BFM. However, there could be an assertion based on the Scriptural references listed that only other genuine believers can baptize new believers. Matthew 28:19-20, which is given as a proof text does infer that current disciples are to go and make more disciples and that part of making a new disciple is baptizing them in the name of the Father, the Son, and the Holy Spirit. Because of the BFM’s lack of firm requirements for baptizers, there is leniency for anyone who genuinely believes when it comes to who is qualified to perform the baptism of a new believer in the local church setting. This means that some SBC churches are stricter with only allowing ordained men to baptize new believers, but other SBC churches allow non-ordained people to baptize new believers.
The Timing of Baptism
No statement concerning the timing of baptism is given in the BFM. There is no needed waiting period nor is there necessarily a need for baptism to occur immediately following salvation. However, the wording of the second sentence, “It is an act of obedience”[4] naturally infers that not being baptized as a self-proclaimed believer result in that believer being disobedient; and thus, baptism seems to be suggested as something occurring relatively soon after salvation. In addition, while there may be a length of time between salvation and baptism, the BFM affirms the need of baptism before being accepted into church membership and being allowed to partake in the Lord’s Supper.
Mode of Baptism
Baptism according to the BFM is by immersion in water. The BFM does not give leniency for any other sort of baptism because of the symbolic nature of its mode of baptism. Without immersion, the imagery of death, burial, and resurrection would be lost.
Westminster Confession of Faith
The Westminster Confession of Faith (WCF) was written in 1647 as a standard of belief for those that adhere to a Reformed theology and has since been revised on multiple occasions by the denominations that adhere to the faith statement.[5] Some of the denominations in the United States that adhere to the Westminster Confession of Faith include the Orthodox Presbyterian Church (OPC), The Presbyterian Church in America (PCA), and The Presbyterian Church (USA) (PC (USA)). It is written from a covenant theological perspective by who are commonly referred to as the Westminster divines.
Biblical Support
The WCF is filled with footnotes that not only give the references to various Scriptural proof texts, but also provides the passages themselves. The WCF provides dozens of Scriptural proofs with many footnotes including multiple passages to validate their doctrinal stances. If there were any specific cornerstone passages, they would be 1 Corinthians 10:1-4, Matthew 28:19, and 1 Corinthians 12:13. 1 Corinthians 10:1-4 ties the concept of Christian baptism with the Old Testament and thus, provides the continuity that Covenant Theology seeks between the testaments. Matthew 28:19 provides the specific command given by Jesus Christ to the disciples to continue baptism as a sacrament. And 1 Corinthians 12:13 emphasizes how baptism unites the baptized with the universal church of God.
The Meaning of Baptism
According to the WCF, baptism is a sacrament instituted by God and ordained by Jesus Christ. The meaning of baptism is found in its description “a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving unto God, through Jesus Christ, to walk in the newness of life.”[6] In addition, baptism accomplishes the baptized initiation into the church. The WCF utilizes multiple proof texts to validate its faith statement concerning the meaning of baptism including Romans 4:11, 6:3-5; Colossians 2:11-12; Galatians 3:9, 14, 27; Titus 3:5; Mark 1:4. 10:13-16, 16:15-16; Acts 2:38-39, 8:37-38; 1 Corinthians 7:14; and Matthew 28:19.
The Person Baptized
The WCF allows baptism for both new believers who actually profess faith in and obedience in Christ, “but also the infants of one, or both, believing parents.” This means that churches that adhere to the WCF baptize both adults and infants just as long as the one being baptized is either a genuine believer in Jesus Christ or is the child of one who is a genuine believer of Jesus Christ. The WCF utilizes multiple proof texts to validate its faith statement concerning the person baptized including Mark 10:13-16, 16:15-16; Acts 2:38-39, 8:37-38; Genesis 17:7-9; Galatians 3:9, 14; Colossians 2:11-12; Romans 4:11-12; 1 Corinthians 7:14; Matthew 28:19; and Luke 18:15-16.
The Person Baptizing
The WCF is strict concerning who can administer the sacraments. Only those who have been lawfully ordained as a minister of the Word may dispense of both baptism and the Lord’s Supper. This limits the act of baptizing to only those who have been chosen by the church to administer these sacraments to infants and adults. The WCF utilizes the following proof texts to validate its faith statement concerning the baptizer--Matthew 28:19; 1 Corinthians 4:1, 11:20, 23; and Hebrews 5:4
The Timing of Baptism
Baptism according to the WCF can be performed on both infants and adults, which means that there is no direct or specific timing required for baptism nor does baptism need to wait for the one being baptized to profess belief in Jesus Christ. In fact, the WCF makes the statement that the moment of time concerning the administration of baptism really does not matter because God’s grace is already exhibited and conferred by the Holy Ghost regardless of the age of the individual. John 3:5-8; Galatians 3:27; Titus 3:5; Ephesians 5:25-26; and Acts 2:38, 41 are all utilized by the WCF to validate their positions concerning the timing of baptism.
Mode of Baptism
According to the WCF, baptism is to be administered with water and in the name of the Father, Son, and Holy Ghost. Baptism does not need to be performed by dipping the person into water, but it is to be administered either by pouring or sprinkling water on the person. It is notable that the WCF does not condemn full immersion, it only mentions that full immersion is unnecessary. The Westminster divines utilized Matthew 3:11; John 1:33; Matthew 28:19-20; Hebrews 9:10; 19-22, Acts 2:41, 16:33; and Mark 7:4 to validate their faith statement concerning the mode of baptism.
The Book of Common Prayer
The Book of Common Prayer (BCP) was originally published in 1549 but has seen numerous revisions and updates throughout history. The BCP is utilized by the Anglican Church and other denominations that find their roots in Anglicanism. It provides not only the doctrinal statements of the Anglican Church, but also various instructions for the polity of the church and the administration of the sacraments.
Biblical Support
The BCP does utilize Scripture woven into the ministration of Holy Baptism, but it does not utilize Scripture as proof to validate the statements given. Instead, the statement utilizes Scripture as part of the administration of the sacrament. The bulk of the statement is simply the tradition of the Anglican Church. In the handful of instances in which Scripture is utilized, the meaning of the passage pertaining to baptism is not thoroughly explained—though the use of John 3 and Matthew 28 does connect with baptism well.
The Meaning of Baptism
The BCP does not give a specific statement concerning the purpose of baptism, however, it is clear early in the statement that baptism is necessary for salvation. Without baptism, the person cannot enter into the Kingdom of God. In addition, baptism also initiates the person into the Church. It is through baptism that a person receives remission of sin, spiritual regeneration, the Holy Spirit, and salvation. And it is through the administration of baptism that the individual, if he is an adult proclaims belief in the Articles of the Christian Faith as contained the Apostles’ Creed. If the individual is not an adult, the Godfathers and Godmothers of the parent agree to teach the child the Creed, the Lord’s Prayer, the Ten Commandments, and all the other things that Christians ought to know and believe. The BCP does not utilize any Scriptural texts to validate these positions.
The Person Baptized
Baptism is primarily done for infants in the Anglican Church, though adult converts into the Anglican Church also can and should be baptized after professing genuine belief in Jesus Christ. This means that churches that adhere to the BCP practice primarily infant baptism but on occasion will practice adult baptism as well. The BCP does not utilize any Scriptural texts to validate their position, but it does utilize Mark 10 to assert that infants ought to be baptized.
The Person Baptizing
According to the BCP, it is preferred that the Minister of the Parish administers the sacrament of baptism, but in rare and extreme situations, “if a Minister cannot be procured, then any baptized person present may administer holy Baptism”[7] and then promptly report it to the Parish authorities. The BCP does not utilize any Scriptural texts to validate this position.
The Timing of Baptism
It is a requirement of the Minister of every Parish to regularly encourage their people to not wait to have their children baptized. Thus, it can be assumed that baptism ought to occur early in the person’s life. Baptism can be performed any day of the week, but it is recommended to baptize either on Sunday or other Holy Days. Because baptism is to be performed for those who come to faith later in life, it is still permissible to baptize an adult, but ideally the individual would have been baptized as an infant. The BCP does not utilize any Scriptural texts to validate this position.
Mode of Baptism
Baptism can be performed by dipping in the baptismal font or by pouring water on the infant or adult being baptized. The BCP does utilize the term immersion once to speak of baptism, but it is clear that the concept of immersion is not normative in the Anglican Church.
Catechism of the Catholic Church
The Catechism of the Catholic Church (CCC) represents the teachings of the Roman Catholic Church, and its intended purpose is to provide a synthesis of the “essential and fundamental contents of Catholic doctrine . . . in the light of the Second Vatican Council and the whole of the Church’s Tradition.”[8] It is an amalgamation of Scripture, the church Fathers, liturgy, and the Church’s Magisterium.
Biblical Support
The CCC does utilize Scriptural proof texts to validate their faith statement, but they do not use Scripture alone. They utilize writings by the church fathers, church tradition, and other writings as equal to what Scripture teaches concerning baptism. Through the majority of the CCC, their interpretation of the passages chosen to validate their perspective is not given.
The Meaning of Baptism
According to the CCC, baptism is a sacrament along with several other sacraments that are needed to assure the salvation of the individual performing the sacraments. The Sacrament of Baptism is “the basis of the whole Christian life, the gateway to life in the Spirit, and the door which gives access to the other sacraments.”[9] It is through baptism that the individual is freed from sins and are reborn as children of God. It is through baptism that the person becomes a member of Christ and are initiated into the church. Baptism is a rite that symbolizes the person’s burial into Christ’s death and resurrection with Jesus as a new creature. This understanding of baptism derives from 2 Corinthians 5:17; Galatians 6:15; Romans 6:34; Colossians 2:12; Titus 3:5; and John 3:5.
The Person Baptized
Anyone who has not been baptized already can be baptized. Adult baptism is common in areas where Gospel proclamation is new. In places where the Gospel proclamation is not new, the Roman Catholic Church does baptize infants. The idea is that since children have been tainted by original sin, they need to baptism to be freed from the power of this sin. To not allow an infant to be baptized is to deny that child the grace that they are to be given from God. The CCC utilizes Colossians 1:12-14; Acts 16:15, 33, 18:8; 1 Corinthians 1:16; Mark 16:16 to validate their statements concerning who can be baptized.
The Person Baptizing
Normally, only the bishop, priest, and deacon are able to baptize others, but in cases of necessity, even someone who is not baptized can baptize another person. The only requirement is that whoever does the baptizing utilizes the Trinitarian formula needed to baptize correctly. The only text utilized to validate this perspective by the CCC is 1 Timothy 2:4.
The Timing of Baptism
Because of the CCC’s teaching concerning original sin and the need of baptism prior to partaking in the other sacraments, the idea is that the person needs to be baptized as soon as possible in their life. For most, this means baptism as an infant, but for those who were not baptized as an infant, they are to be baptized as an adult as quickly as possible. What this means is that the majority of Roman Catholic adherents are baptized prior to their actual understanding of baptism. The proof texts utilized by the CCC to validate their perspective includes Acts 16:15, 33, 18:8; and 1 Corinthians 1:16.
Mode of Baptism
Baptism for an adherent of the CCC’s teaching is done either by triple immersion in consecrated baptismal water or by pouring the consecrated baptismal water three times over the candidate’s head. While baptizing, there are a number of traditions required to be completed—the Trinitarian Formula must be spoken, an anointing with oil signifies the gift of the Holy Spirit, the white garment worn by the individual symbolizes the person putting on Christ, the candle signifies that Christ as enlightened the person. After baptism, the baptized receives their First Holy Communion, and the baptizer speaks a blessing on the baptized. The passages given for reference are Romans 6:17; John 3:5; Galatians 3:27; Matthew 5:14; Philippians 2:15; Revelation 19:9; and Mark 10:14.
Conclusion
Clearly, what this study proves is that there are several, often contradictory understandings of what baptism is, how it should be done, who can perform baptism, and to whom should it be performed. This essay has not attempted to evaluate the different understandings of baptism, it has only attempted to analyze the different understandings of baptism and their use of Scripture to validate their claims. Overall, this essay has proven that not every statement of faith is rooted in Scripture.
[1] The Baptist Faith and Message Study Committee, “Report of the Baptist Faith and Message Study Committee to the Southern Baptist Convention,” The Southern Baptist Convention, June 14, 2000, https://bfm.sbc.net/preamble/. (accessed May 30, 2023).
[2] Ibid.
[3] Southern Baptist Convention, “Baptist Faith and Message, 2000,” Statement of Faith, https://bfm.sbc.net/bfm2000/#vii (accessed June 1, 2023).
[4] Ibid.
[5] The Presbyterian Church in America, “The Westminster Confession of Faith and Catechisms: As Adopted by The Presbyterian Church in America with Proof Texts,” https://www.pcaac.org/wp-content/uploads/2019/11/WCFPreface.pdf (accessed June 2, 2023).
[6] Westminster Theological Seminary, “The Westminster Confession of Faith,” http://files1.wts.edu/uploads/pdf/about/WCF_30.pdf, (accessed June 1, 2023).
[7] The Episcopal Church, “The Book of Common Prayer,” http://justus.anglican.org/resources/bcp/bcp.htm, (accessed June 2, 2023).
[8] The Roman Catholic Church, “Catechism of the Catholic Church,“ https://www.vatican.va/archive/ENG0015/__P4.HTM, (accessed June 3, 2023).
[9] Ibid., https://www.vatican.va/archive/ENG0015/__P3G.HTM, (accessed June 3, 2023).
