Depending on their background
however, some Christians are unaware that there are two views on who exactly
should be baptised. Most independent churches, with the Baptist and Pentecostal
churches, practice ‘believers baptism’ - known as ’Credobaptism.’ They baptise
only those who seem to own a conscious faith in Christ. Others from the
independent churches, together with Methodists, Anglicans, Presbyterians, and
the United Reformed Church practice ‘infant baptism’ - known as ’Paedobaptism.’
They baptise the children of believers too. The Roman Catholic, Eastern
Orthodox and Lutheran churches do also, but for somewhat different reasons.
At Grace Church different elders hold different views, and in seeking
to do justice to the Bible’s call to protect the consciences of Christians who
disagree on secondary matters, we hold a dual policy on baptism. This means we
encourage those considering baptism for themselves or their children to
properly weigh up the Bible’s teaching and then decide the way forward
according to their understanding.
Covenants
First we
need to understand the Bible idea of “covenant.” A covenant is basically a
special agreement between God and his people. Like the covenant of marriage
itself, it outlines the nature of their relationship. God promises certain
things, but with provisos people must fulfil to continue benefiting from those
promises.
So in Noah’s day God promised all
creatures he would never flood the world again, but required them not to kill a
man if they were to continue living in it. He promised Abraham and his descendents
a great future, but required them to circumcise their children. He promised Israel blessing in the land, but
required them to love and so obey him. He promised King David a descendent
always on the throne, but required each descendent not to forfeit their throne
by doing wrong
Paedobaptism
Those who baptise children
hold that all believers who seem to display true repentance and faith in Christ
should be baptised - and their children too if they have not yet reached an age
of responsibility.
They point to the fact that God’s covenants have
always included children under his promise to be God not just to the parent but
to their children too. These children were only excluded from God’s covenants
if they displayed a lack of obedient faith when deemed responsible.
Paedobaptists then say that because the New Covenant that Christ established
was first and foremost a covenant with Israel, it assumes this same principle
(Jer 31:31, 36-37, Gen 17:7). Indeed, they contend that the prophets explicitly
taught that the New Covenant would include the children of believers (Isaiah
59:21, 61:9, 65:23).
They also point out that the New Testament (NT) itself
treats children as believers until such time as they prove otherwise. Important
here is that the NT addresses children as Christians, and says they are “holy”
and even “clean” because of their parents’ faith—covenant words, suggesting
they are set-apart and acceptable to God (Eph 6:4, 1 Cor 7:14). They add that
the NT applies the language of God’s covenant people to those within the
community of faith even if it is uncertain whether they have truly believed
(Rom 11:17-21, Heb 10:29, Mk 10:14).
So the argument to baptise children is basically this:
Baptism is the sign of the new covenant. The children of believers are included
as members of this covenant until such time as they forfeit that membership by
responsible unbelief. Younger children of believers should therefore be
baptised.
Of course those who baptise only adults argue that as
baptism pictures the response of faith and the new life of the Spirit, children
even of believers should not be baptised because they can’t yet express faith
and it can’t be determined whether they have received the Spirit.
Those who baptise infants respond that the NT nowhere
states such children shouldn’t be baptised. Moreover, the New Covenant is the
same covenant that God made with Abraham—although now fulfilled (Lk 1:67-70).
They point out that its Old Testament (OT) sign of circumcision also pictured
the response of faith and new life of the Spirit (Deut 30:6, Rom 2:29, 4v11). Yet God still required that it be given to
infant boys.
The reason, they say, is that younger children are not
yet responsible for their actions (Deut 1:34-35). So God loves and accepts them on the basis of their parents’
faith until such time as they are old enough to be responsible for themselves.
So at only eight days old the circumcised baby boy was said to have actually
“kept” the covenant himself because his parents circumcised him, and was only excluded
from the covenant people if he grew up to turn from the Lord (Gen 17:10-14).
Paedobaptists agree that things are somewhat different
through Christ. God’s covenant people can no longer be equated with a nation,
but are a “remnant chosen by grace” (Rom 11v5). However they maintain that God
continues to work through households in bringing his grace to each generation
because this has always been his purpose for marriage (Mal 2:15). The adult convert therefore brings not just
himself but his children to Christ in his faith, and treats them as believers
until such time as they may show they are not (Acts 2:39).
Credobaptism
Those who baptise just those
who consciously believe hold that in every NT reference to baptism the
requirement of faith precedes baptism. Therefore, only those who seem to
display true repentance and faith in Christ should be baptised.
They point out that under the new covenant God
promised to write his law on people’s hearts and forgive them their sins. So
only those who have believed, been forgiven and given the Spirit are members of
this covenant (Jer 31:33-34, Gal 3:7-9). They argue, therefore, that the
generational aspects of the Abrahamic covenant no longer stand. The promises of
the OT do apply to a people group, but only to those who believe in Jesus.
They add that there are no explicit instances of
infant baptism in the Bible. In the three household baptisms mentioned (Acts 16:15, Acts 16:30–33; 1 Corinthians 1:16) no mention is made of infants, and in the case of the Philippian
jailer, the gospel was spoken to the whole household (Acts 16:32), implying that all who were baptised could
understand the word.
They also point out that Paul explicitly defined
baptism as an act done through faith (Col 2:12) because in baptism believers are raised up with Christ through their
own faith. Baptism is, therefore, an outward expression of faith.
Likewise, Peter defined baptism as "an appeal to God for a good
conscience” (1 Pet 3:21) and so an outward act of an inner confession and prayer to God for
cleansing. This inner confession and
prayer is made by the one being baptized rather than their parents.
The basic argument to baptise only believers is
therefore this: Baptism is the sign of the new covenant. People are considered
members of this covenant when they display an obedient faith. Once people have
displayed this obedient faith they should be baptised.
Those who baptise infants counter by saying that the
texts stating the new covenant only includes those filled with the Spirit
refers to its final expression in the coming kingdom, and that the NT
predominantly links baptism with conscious repentance and faith only because it
is referring to adults in the context of mission. They also argue that the
language of “household” presumes the continuance of the Old Testament concept (Jos
24v15), and that first century households inevitably included children, so the
household baptisms would have done too (Acts 16v14-15, 31-34; 18v8; 1 Cor
1v16).
Credobaptists are of the view that the text stating
the new covenant only includes those filled with the Spirit relates to current
times. They also teach that whereas the nation of Israel contained non-believers and believers, as the
continuation of the remnant, the church is formed of believers only (Romans
9:6–8 and 4:22–28).
Credobaptists agree that God continues to work through
families. However they maintain that such children should not be counted as
members of the new covenant until they actually display an obedient faith.
Peter’s statement that God’s promise was for his hearers and their children was
an offer to everyone to believe and then be baptised. (Acts 2:38-39).
The
method of baptism
Christians differ on this
too. Some hold that baptism should involve people being fully immersed under
water; others that the water should be poured or sprinkled over them.
The word baptism certainly implies an abundance of
water, stressing the abundance of the Holy Spirit at work in the Christian. But
there is no command on how the idea of abundance should be reflected.
Baptism does signify being buried with Christ and
coming to new life (Colossians 2v12), and this fits the image of being
submerged under water before coming up out of it. However we should remember
the Holy Spirit is more specifically described as having been
"poured" out (Acts 2v17-18). Moreover, the cleansing from sin baptism
pictures is referred to as being "sprinkled" with water (Ezekiel
36v25).
It seems the Bible therefore allows a degree of
freedom in exactly how people are baptised. We should certainly be wary of
creating a command where God has not given one.
The way ahead
You may have
realised these are not simple arguments to asses. This is why well meaning
Christians, who take the Bible equally seriously, still disagree. Obviously you
may feel you need to think further. If you have questions do feel free to talk
to one of the elders. You may also find it helpful to read Baptism: Three
views, edited by David F Wright and published by IVP.
If having thought this through, you are over twelve years old and
think you should be baptised, do speak to one of our elders. If you have been
baptised as an infant, but have recently come to faith and want to confirm the
vows made for you as a child, we can talk about that too.
If, however, you are considering the way forward for
your child, then there are two options.
1) If you do not wish for them to be baptised as a
child, we would be delighted to hold a dedication service for them. Here you
dedicate yourself (or selves) to raising them in the faith. When your child
then reaches secondary school age, they can then be baptised if they display an
obedient faith in Christ for themselves.
2) If you would like your child to be baptised now and
display an obedient faith yourself, then we would be very happy to baptise
them. If, as we pray, they come to a clear commitment to Christ as they grow
up, they can then confirm the baptismal vows you make for them when reaching
secondary school age. We call this “confirmation.”
Whatever you choose, do get in touch so we can talk
further.
