Dr. Paul Manuel—2006
In Judaism, where the practice of baptism originated, it was (and still is) a form of ritual purification, cleansing the participant from the external defilement of life in a fallen world. Gentile converts to Judaism underwent immersion to remove the impurity of an idolatrous past. It was a ceremonial act that followed repentance and faith. Hence, baptism was for those capable of making a commitment to God. The early church, beginning as a reform movement within Judaism, employed baptism similarly, immersing those who repented and expressed their faith in Jesus as the messiah. There, too, baptism served both as a form of ritual purification and as a public testimony of a person's commitment to the Lord.
After the first century, as gentiles began to outnumber Jews in the early church, the practice of baptism began to change. Some Christians regarded it as a counterpart to the Jewish practice of circumcision or as a necessary requisite for salvation. These attitudes led to the practice of infant baptism (paedobaptism), which, in turn, led to alternative modes of application: pouring (affusion) and sprinkling (aspersion), instead of immersion (submersion).1
The problem with such views is that they run counter to the teaching of scripture and to the tradition in Judaism, whence baptism derives. They also complicate matters for those who were baptized as infants and come to faith as adults. Does their earlier experience count, or should they repeat the procedure?2
Baptism is not necessary for salvation, otherwise the thief on the cross could not have gone to "be with [Jesus] in Paradise" (Luke 23:43). Rather, baptism demonstrates outwardly the transformation God has already accomplished inwardly. The ceremonially cleansing effect of baptism also means it was not necessarily a one-time event. While every Christian should be baptized after he believes and repents, there are other occasions in life when it might be suitable to purify oneself anew as an act of consecration to God.3
For some of the candidates today, baptism signifies a renewed dedication to Him, and that is certainly a good reason. Understanding this background helps us to answer the question: Should a person who was baptized as an infant repeat the procedure as an adult? Given that baptism presupposes a commitment to God, which an infant cannot make, the answer is "Yes." Without such a commitment from the candidate, baptism has no meaning, at least, none the Bible recognizes. Therefore, it is appropriate for an individual to express his devotion in this way, whatever his experience as a child.4
While all Baptists hold to believer's baptism (credobaptism) by immersion, there are some differences among them on this subject. Judaism and the early church practiced single immersion, but some later groups of Christians used trine immersion, appealing to Jesus' command before his ascension.5
There is great symbolism in the act of baptism. In Paul's letter to the church at Rome, he writes...6
For a trine immersion ceremony: I will be asking the candidates three questions, each of which begins with the phrase: "Do you believe...?" In scripture, belief is not simply an acknowledgement that something is true. It is also an appropriation of that truth so it makes a difference in one's life. Therefore, what I ask is not merely, "Do you think this is true?" but "Has this truth changed your life?"
After the first century, as gentiles began to outnumber Jews in the early church, the practice of baptism began to change. Some Christians regarded it as a counterpart to the Jewish practice of circumcision or as a necessary requisite for salvation. These attitudes led to the practice of infant baptism (paedobaptism), which, in turn, led to alternative modes of application: pouring (affusion) and sprinkling (aspersion), instead of immersion (submersion).1
The problem with such views is that they run counter to the teaching of scripture and to the tradition in Judaism, whence baptism derives. They also complicate matters for those who were baptized as infants and come to faith as adults. Does their earlier experience count, or should they repeat the procedure?2
Baptism is not necessary for salvation, otherwise the thief on the cross could not have gone to "be with [Jesus] in Paradise" (Luke 23:43). Rather, baptism demonstrates outwardly the transformation God has already accomplished inwardly. The ceremonially cleansing effect of baptism also means it was not necessarily a one-time event. While every Christian should be baptized after he believes and repents, there are other occasions in life when it might be suitable to purify oneself anew as an act of consecration to God.3
For some of the candidates today, baptism signifies a renewed dedication to Him, and that is certainly a good reason. Understanding this background helps us to answer the question: Should a person who was baptized as an infant repeat the procedure as an adult? Given that baptism presupposes a commitment to God, which an infant cannot make, the answer is "Yes." Without such a commitment from the candidate, baptism has no meaning, at least, none the Bible recognizes. Therefore, it is appropriate for an individual to express his devotion in this way, whatever his experience as a child.4
While all Baptists hold to believer's baptism (credobaptism) by immersion, there are some differences among them on this subject. Judaism and the early church practiced single immersion, but some later groups of Christians used trine immersion, appealing to Jesus' command before his ascension.5
Matt 28:19 ...make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.Most Seventh Day Baptists use single immersion, but the tradition of the German Seventh Day Baptist church has been trine immersion, and the candidates have decided to follow that practice today. Because Jesus commanded baptism, it is a requirement for church membership, but it is not—I repeat—not a requirement for salvation. That God accomplishes "by grace...through faith" (Eph 2:8).
There is great symbolism in the act of baptism. In Paul's letter to the church at Rome, he writes...6
Rom 6:4 We were...buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.Whatever symbolic significance baptism holds, the primary reason we observe it is because Jesus commanded it, and these candidates have come to obey that command. By this act, they are also expressing their commitment to the rest of Jesus' final instruction, "to obey everything I have commanded" (Matt 28:20). That is a tall order, for it includes developing the disciplines of a disciple...
- Such as devotion in worship, more than just regular attendance at church;
- Such as faithfulness in prayer, a constant awareness of God's presence;
- Such as diligence in study, spending time in private contemplation as well as seeking formal instruction;
- Such as care in conduct, honoring God in all of one's speech and actions;
- Such as commitment to fellowship, making it a priority to support the "family of believers" (Gal 6:10);
- Such as alacrity in service, a readiness to step forward and say, "I'll do it, God."
Rom 6:3 ...all of us who were baptized into Christ Jesus were baptized into his death[.] 4 We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.You are here to witness the public declaration of these baptism candidates, their verbal and physical commitment of obedience (see Appendix: Baptism Liturgy below). This also an opportunity to recall your own declaration and to ask yourself how well you are developing the disciplines of a disciple. Which one do you find most challenging, most difficult to implement consistently? Pick one, and purpose with these individuals today that you will make developing it a priority this next month. Which one will it be?
- Devotion in worship,
- Faithfulness in prayer,
- Diligence in study,
- Care in conduct,
- Commitment to fellowship,
- Alacrity in service.
Appendix: Baptism Liturgy
For a trine immersion ceremony: I will be asking the candidates three questions, each of which begins with the phrase: "Do you believe...?" In scripture, belief is not simply an acknowledgement that something is true. It is also an appropriation of that truth so it makes a difference in one's life. Therefore, what I ask is not merely, "Do you think this is true?" but "Has this truth changed your life?"
Do you believe in God, the Father, who graciously offers salvation to all who come to Him in repentance and faith?
- Candidate: "I do."
Minister: "I baptize you in the name of the Father."
Do you believe in Jesus, His Son, who gave his life to make atonement for your sin?
- Candidate: "I do."
Minister: "I baptize you in the name of the Son."
Do you believe in the Holy Spirit, who dwells in you and has set you apart for God's service?
- Candidate: "I do."
Minister: "I baptize you in the name of the Holy Spirit."For a single immersion ceremony: I will be asking the candidates two questions. The first question is about the past, about a decision they made to change the direction of their life. The second question is about the future, about a decision they made to set the direction of their life. They are questions you might revisit as well.
Minister: "Have you repented of your sin and turned to God, accepting the forgiveness He has graciously provided through Jesus' sacrifice?"
- Candidate: "I have."
Minister: "And do you pledge to live your life in devotion to God?"
Minister: "In recognition that God has cleansed you from sin and that you are committed to serve Him, I baptize you in the name of the Father, Son, and Holy Spirit."
- Candidate: "I do."
For the Bibliography and Endnotes, see the pdf here.
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Jim Skaggs