Believer's Baptism (a history)

Immersion is historically the first and recognized manner or mode of baptism. This fact is reported virtually by every historian and/or historical writing which bears upon the topic. Edward Hiscox in his book "Principles and Practices for Baptist Churches," reports a brief history on the deviant mode of pouring. He notes that the first incident of "aspersion" (or pouring) is that of Novatian in A.D. 250 upon his sick bed, hence it is called "clinic baptism." Sprinkling however is rather sketchy but one historian (Vedder) places it on A.D. 259 and adapted as a mode by the Roman Catholic Council of Revenna in 1311. Infant baptism, being motivated by the false doctrine of baptismal regeneration (or pardon through baptism) was recognized as early as A.D. 350. One can observe that convenience would be a motive of changing from immersion to any other mode. This change, however convenient it may be, is unjustifiable. The very word for baptism itself, and the examples in Scripture, and the teachings regarding baptism within the Scriptures themselves tells us that immersion is the only Biblical mode for believer's baptism (or credobaptism - from the Latin "creed" meaning belief, i.e. we only baptized those who have made a profession of faith in Christ).

Believer's Baptism (Introduction)

The term Baptism is transliterated from the Greek word βαπτίζω (baptizo) which means "to dip" or "to immerse." Virtually every lexicographer concurs even though many are not of the Baptist persuasion. The preponderance of the usage of the word baptizo tells us that the mode of baptism is immersion.

Baptism is a New Testament ordinance wherein a believer is immersed upon their profession of faith in the Lord Jesus Christ, and it symbolizes the believer's identification, and union with Christ and fellow believers, the death and burial of the old way of life, the walking in newness of life, and the anticipation of a glorious ressurection.

(More to come)

Chapter 2: The Ancient Churches (part 2)

"For the first three centuries the Lord placed Christianity in the most unfavorable circumstances that it might display its moral power, and gain its victory over the world by spiritual weapons alone. Until the reign of Constantine it had not even a legal existence in the Roman Empire, but was first ignored as a Jewish sect, then slandered, proscribed, persecuted, as a treasonable innovation, and the adoption of it made punishable with confiscation and death." (Schaff, History of the Christian Church, I. 148). [ibid, pg. 26]

Chapter 2: The Ancient Churches (A.D. 100-325)

"Through all of this period there were doubtless many churches that remained true to the New Testament ideals. The more earnestly they adhered to the Scriptural principles the less likely was mention made of them. It was unusual and the heretical that attracted attention and was recorded in the histories of the times." (J. T. Christian)

"For the first three centuries the Lord placed Christianity in the most unfavorable circumstances that is might display its moral power, and gain its victory over the world by spiritual weapons alone. Until the reign of Constantine it had not even a legal existence in the Roman empire, but was first ignored as a Jewish sect, then slandered, proscribed, persecuted, as a treasonable innovation, and the adoption of it made punishable with confiscation and death..." (Schaff, History of the Christian Church, I. 148) [ibid, pg. 26]

The New Testament Churches

"The New Testament recognizes a democratic simplicity, and not a hierarchical monarchy. There is no irregularity, but a perpetual proclamation of principles. There is no intimation that there was a continuity of churches, for doubtless there was, but our insistence is that this was not the dominant note in apostolic life. No emphasis is put on a succession of baptisms, or the historical order of churches. Some of the apostles were disciples of John the Baptist (John 1:35), but there is no record of the baptism of others, though they were baptized. Paul, the great missionary, was baptized by Ananias (Acts 9:17,18), but it is not known who baptized Ananias. Nothing definite is known of the origin of the church at Damascus. The church at Antioch became the great foreign missionary center, but the history if its origin is not distinctly given. The church at Rome was already in existence when Paul wrote to them his letter. These silences occur all through the New Testament, but there is a constant recurrence of type, a persistence of fundamental doctrines, and a proclamation of principles. This marked the whole apostolic period, and for that matter, every period since that time." (Ibid. pg. 22)

The ordinances are symbols not sacraments

"President E.Y. Mullins has concisely stated the historical contention of Baptists in the following words:

"...Forms and ceremonies are like ladders. On them we may climb up or down. If we keep them in their place as symbols, the soul feeds on the truth symbolized. If we convert them into sacraments, the soul misses the central vitality itself, spiritual communion with God. An outward religious ceremony derives its chief significance from the context in which it is placed, from the general system of which it forms a part. If a ceremony is set in the context of a spiritual system of truths, it may become indispensable element for the furtherance of those truths. If it is set in the context of a sacramental system, it may and does become a means for obscuring the truth and enslaving the soul." (McGlothlin, Infant Baptism Historically Considered, 7)" (ibid, pg. 19)

On Baptism (part 2)

"The New Testament teaching is quite clear on this point. (Faith as a prerequisite to baptism, of which infants are incapable of exercising) John the Baptist required that those who were applicants for baptism should experience repentance, exercise faith, make a confession of sin and live a righteous life (Matt. 3:2; Acts 19:4). Jesus first made disciples and then baptized them (John 4:1), and gave them distinct commandement that teaching should precede baptism (Matt. 28:19). In the preaching of the apostles repentance antedates baptism (Acts 2:38): The converts were filled with joy, and only men and women were baptized (Acts 8:5, 8, 12). There is no account or inference implying the baptism of an infant by Jesus or his apostles." (ibid, pp. 16-17)

On Baptism

"Baptism was an outward confession of faith in Christ. It thus expressed a belief in the death, burial and resurrection of Jesus Christ, and a subsequent resurrection of all believers through the eternal Spirit. Only believers were baptized and that upon a public profession of faith in Jesus Christ. The church was composed of believers or holy persons. The members were called in the New Testament "beloved of God, called to be saints;" God's elect, holy, and beloved." The conditions of membership were repentance, faith, righteousness, and the initiatory rite of baptism, which was symbolical of the changed life." (ibid, pg. 16)

Church Leadership

"The officers of the church were first, pastors, indifferently called elders or bishops, and secondly, deacons. These were the honorable servants of a free people. The pastors possesed no authority above their brethren, save that by service they purchased to themselves a good degree of glory." (ibid, pg.14)

Church autonomy (part 2)

"In the New Testament sense of the church there can be no such an organization as a National or General Church...the church, in the Scriptural sense, is always an independent, local organization. Sister churches were 'united only by ties of faith and charity'..." (Ibid, pg. 14)

Baptist Distinctives: Church autonomy (part 1)

John T. Christian wrote "A History of the Baptists" published by Bogard Press. There are two volumes to this magnificent work. I shall attempt to present exerpts that struck me as interesting.

"A New Testament Church is a company of baptized believers voluntarily associated together for the maintenance of the ordinances and the spread of the gospel of Jesus Christ."

"The distinctive characteristics of this church are clearly marked in the New Testament."

"Such a church was a voluntary association and was independent of all other churches. It might be, and probably was, affiliated with other churches in brotherly relations; but it remained independent of all outward control, and was responsible to Christ alone, who was the supreme lawgiver and the source of all authority." (From chapter 1 The New Testament Churches. p 13)

Communion - A Symbol Not A Sacrament (part 4)

False Teachings about Communion

Transubstantiation - This is a false teaching adopted by the Roman Catholic Church in the Lateran Council (1215 A.D.) under Pope Innocent III. They teach that the bread and cup supernaturally becomes the person of Jesus Christ. This teaching necessitates salvation by eating bread, a complete misunderstanding of Jn. 6:32-58. If followed to its logical conclusion, one can partake of Communion without sincere faith and repentance and still ‘receive Jesus.’ This is nothing less than apostasy (a turning away from the Gospel).

Consubstantiation - The presence of Jesus is with, in or under the elements of the bread and cup. Protestants affirm this doctrine and in doing so they avoid the tension created by the Catholic church. The elements do not turn into Christ, but Christ is somewhere present in the elements. This is still making Communion to be mystical when it is not.

Communion - A Symbol Not A Sacrament (part 3)

Communion cannot bestow grace on anyone; only God can do this. Grace is God’s favor. It is something that He gives, and nothing that we can earn in and of ourselves (Eph. 2:8). God has given us His only begotten Son Jesus Christ who is full of grace and truth (Jn. 1:14). To receive Him as savior is the Bible way to receive grace (Jn. 1:12).

“So... why is Communion important?”

1. Remembrance - it reminds the church of the Lord’s atonement or sacrifice. The bread symbolizes His body and the cup symbolizes His blood (I Cor. 11:24-25).

2. Examination - Before participating, each believer is instructed to examine his life to ensure that he is right with God and the church (I Cor. 11:28; 31).

Communion - A Symbol Not A Sacrament (part 2)

The Lord Jesus Christ is the originator of this ordinance (I Cor. 11:23) and the church is the only institution in the New Testament whereby Communion is observed (Acts 2:42; Acts 20:7; I Cor. 11:20). Therefore, it is worthless to partake of the bread and cup, when one has not by faith partaken of the true Bread of Life, Jesus Christ.

In John 6:47 the Lord explained in very simple terms what He meant by partaking of His flesh and blood - “Verily, verily, I say unto you, He that believeth on me hath everlasting life.” The language used by Jesus (i.e. ’Bread of Life’) is one of many metaphors used to describe the significance of Christ alone as being the only way of salvation (other metaphors of Christ include Jn. 8:12 ‘Light’; 10:9 ‘Door’; 10:11 ‘Shepherd’; 15:1 ‘Vine’).

Communion A Symbol Not A Sacrament (part 1)

This is another home-church-made Bible tract that our church gives out as part of our evangelism. It's called 'Communion- A Symbol not a Sacrament.'

There are several terms that are used synonymously with the word Communion - “The Lord’s Supper,” “The Lord’s Table,” and “Breaking of Bread.” Unfortunately, with the proliferation of false teachings today, Communion is misunderstood by many to be a means of receiving grace. Is Communion a sacrament? What is the purpose of Communion?

Thankfully, the Bible has the answer to all of life’s important questions. The doctrine of Communion is no exception. Just what exactly does God say about it? The answer to that question is truly what matters.

Baptism (part 4)Some false teachings about baptism

1. Baptismal Regeneration—That baptism saves. Only Jesus saves (see Rom. 1:16).

2. Infant Baptism—That babies need to get baptized. (See Matt. 19:14). Note that everybody who was baptized in the Bible exercised faith, infants cannot do this.

3. No Baptism—That somehow baptism is not important. John. 14:15 teaches us that to love Christ is to keep His commandments. Baptism is one of these commandments.

4. Pouring or Sprinkling—That somehow these can be considered “baptism.” John baptized people in the Jordan river (Mark 1:5; also see Jn. 3:23). Jesus Himself when he was baptized “went up straight way out of the water” (Matt. 3:16). What is clear in the Bible is that baptism is a symbol of the Lord’s death, burial and resurrection (Rom. 6:3,4 and Col. 2:12). Nothing other than immersion could adequately picture such an event. Besides, the fact is that the word ‘baptize’ literally means “to dip” or “to immerse.” This shows us the proper method.

Note: There are other false teachings about baptism like that of misapplying 1 Cor. 15:29.

DAVID CLOUD: 1 Corinthians 15:29 speaks of the “baptism of the dead.” It is very difficult to know precisely what this was. Following are two good possibilities: (1) It could refer to sects which practiced some sort of baptism for the dead. “History indicates that there were sects which practiced baptism for the dead. Paul may be referring to them when he said, ‘Else what shall they do which are baptized for the dead?’ But notice the change in pronouns in the next verse: ‘and why stand we in jeopardy every hour?’ Notice ‘they’ are baptizing for the dead and ‘we’ are standing in jeopardy. Paul does not include himself nor any Christian with those who were baptizing for the dead! Paul simply questions, ‘Why are they doing it if there is no resurrection?” (Tanner, Baptism for the Dead). (2) It could refer simply to the act of baptism itself. We are baptized for the dead in the sense that we are baptized to symbolize Christ’s dead, burial, and resurrection (Romans 6:3-5). “As they receive baptism as an emblem of ‘death’ in voluntarily going under the water, so they receive it as an emblem of the resurrection unto eternal life in coming up out of the water; thus they are baptized for the dead, in perfect faith of the resurrection” (Adam Clarke). In cases like this, when it is very difficult to be certain that only one interpretation is true, I tend to think that more than one might be true.

Baptism - A symbol not a sacrament (part 3)

So why is baptism important?

Baptism is significant because it is the first step of obedience to the Lord’s command (Matt. 28:19-20). It publicly identifies believers as followers of Jesus (Gal. 3:27, 1 Pet. 3:21), and it still does this today. Baptism is required for joining the church (1 Cor. 12:13).

Baptism - A symbol not a sacrament (part 2)

This is also why Jesus taught the significance of believing in relation to baptism (see Mark 16:16). Ironically, Jesus Himself was baptized (Matt. 3:16). This is yet another proof that baptism does not save. In Matt. 28:19, Jesus specifically instructed His followers to first make disciples (Salvation being the primary requisite) and then baptize them. Again, salvation precedes baptism.

The Apostle Paul was thankful for not baptizing certain believers due to their spiritual immaturity (1 Cor. 1:14). This would be an absurd verse if baptism could save. Notice even in this context the candidates for baptism were already "believers."

Baptism cannot bestow grace on anyone; only God can do this. Grace is God's favor. It is something that He gives and nothing that we can earn in and of ourselves. (see Eph. 2:8).

Baptism A Symbol Not A Sacrament

Many people are confused about the ordinance of Baptism. This home-made tract is designed to promote a plain summary of some of what the Bible teaches about baptism. Primarily to point others to the understanding that faith in Christ alone is Salvation and that baptism is an outward manifestation of that inward truth, a believer's public identification to The Lord Jesus Christ, and an initiation to and requirement for joining the church. This tract does not pretend to cover all the intricate and relevant portion of this essential Baptist distinctive.

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Can baptism save? Can it bestow grace? What does the Bible teach about baptism? Dear friends, the last question is the most important question because it does not matter what man, church, or tradition teaches; however, it does matter what God teaches through the Bible.

Because the Bible is God's Word, it is the Christian's final rule in matters of faith and practice. One can examine its teaching concerning major doctrines with a great degree of clarity. The topic of baptism is no exception. The Bible has much to say about baptism.

Man's religion teaches Salvation by baptism

God's Word teaches Salvation first, followed by baptism

In the New Testament, every person exercised faith prior to Christian baptism. See Acts 2:41, 8:36-38, 9:15-18, 10:44-47, 16:14-15 and 30-34. The fact that repentance precedes baptism indicates that saving faith is a requirement for baptism. This is why John the Baptist, in Matt. 3:7-8, rejected a group of religious people (hypocrites) who desired to be baptized but expressed no true sense of repentance.

What About Church? (part 7)

7. What is a church?

A church is an autonomous (meaning self-governing) assembly of baptized believers, with officers and members, who gather for the purpose of glorifying God, winning the lost, and carrying out the ordinances of the Lord Jesus Christ. (see Matthew 28:19-20; 1 Corinthians 12;)