Christians agree that baptism is the great picture of all we have in Christ. The washing with water signifies God’s promise to spiritually wash his people clean—from the guilt of sin, by forgiving them through Christ’s death, and the grip of sin, by filling them with his Holy Spirit. Baptism is therefore a sort of visible word from God, guaranteeing these things and all that stems from them to those who turn from their sin and trust Jesus.
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 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 members of
the people of God 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. These are covenant words, suggesting
such children are set-apart and acceptable to God (1 Cor 7:14, Eph 6:4). Indeed,
by blessing infants and saying that the kingdom of heaven belongs to “such as
these,” Jesus also seemed to imply they were in a state of acceptance before
God (Mk 10v14-16). Paedobaptists 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). And they make the
point that if this was not the case Jewish children would be worse off if their
parents became Christians. As Jews they were considered part of God’s covenant
people, but as Christian children they would no longer be.
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 God’s covenant
people 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. Indeed, to baptise them is to give them
a false assurance of being “in” when they might well be out.
Those
who baptise infants respond that to withhold baptism implies that children are
actually “out” when they might be in, and that right teaching and church
discipline should protect baptised children from any false assurance. They
point out the NT nowhere states 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). 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 could only then be excluded from the covenant people if he grew up to turn
from the Lord (Gen 17:10-14, Num 15:30-31).
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 is 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 note 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 actually believe in Jesus. Indeed, if baptism operated
like circumcision and so was granted to children, credobaptists ask why the
apostles didn’t respond to the Jewish Christians who said children had to be
circumcised by saying that this was no longer needed as they had been baptised.
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 a
specific individual’s response. 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 God’s covenant people when
they display an obedient faith. It is once people have displayed this obedient
faith that they should therefore 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 because it is referring to adults in the context of
mission and that in baptism the response of the Christian adult is counted as
their child's. 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 true 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 people of
God 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 too (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 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.