The Baptism Debate Issues - Research Paper Example

? The Baptism Debate Religion and Theology of Supervisor] Introduction Religion, as an aspect of life, entails a set of beliefs about existence, nature, and purpose of the universe.1 Religion is also defined as a personal belief and/or opinions towards existence of nature and worship of a particular deity.2 In addition, religion includes divine involvement of supernatural beings in human life and the entire universe. Several religions exist depending on how an individual is swayed by different religious principles. Common religions include Christianity, Islam, Hinduism, Buddhism, and Jewish religion.3 Differences between these religions exist in various religious aspects. One such area of difference is the meaning and importance of baptism. That is, various denominations approach ideas related to baptism differently. Some individuals, for example, do not recognize any significance of baptism. This paper explores certain debatable issues surrounding baptism. Specifically, the paper addresses merits of baptism, eligibility of an individual for baptism, and correct biblical mode of baptism. Outline of the Paper While exploring the concept of baptism among believers, the paper identifies some debatable aspects of baptism. The areas include significance of baptism, children baptism, and correct biblical mode of baptism. Since the paper is an argumentative paper, both proposing and opposing sides of the areas are discussed in the paper. This paper begins by exploring the meaning and understanding of baptism. This section outlines how baptism is important to believers. The paper further identifies merits of baptism to Baptists, individuals who believe in existence and usefulness of baptism. While discussing baptism of children, the paper begins by highlighting reasons used by individuals who oppose infant baptism. Those who are in favor of the issue are later discussed in the paper. The final section of the paper comprehensively discusses the correct biblical mode of baptism. Several verses are included in the section to back up the fact that the Bible supports baptism by immersion. Based on findings of literature search and oral interviews, it emerged baptism is important because it is an outward symbol of inner conversion. In addition, it emerged that the Bible does not clearly support children baptism. Moreover, the Bible supports baptism by immersion. Meaning of Baptism Baptism is an outward symbol of an individual’s inner transformation.4 The entire process of baptism is achieved through the power and strength of Jesus. It is important to note that baptism is not about overcoming sin, but is about repenting past sins. In other words, baptism involves making up your mind that you want to overcome sin by allowing God to give strength and victory. Through baptism, Apostle Paul argues that Christians embrace importance of Jesus’ death and resurrection.5 That is, Christians symbolically undergo similar experiences that Jesus went through in His death, burial, and resurrection. Apostle Paul further clarifies that while Jesus physically died and resurrected, Christians die to their sins, self, and old ways. Resurrection to Christians, therefore, implies that an individual, after baptism, rises again to a holy life through Jesus Christ. As Romans 6:8-12 say, “Now if we died with Christ, we believe that we also live with Him. For we know that since Jesus was raised from the dead, he cannot die again.….In the same way, count yourself dead to sin but alive to God in Christ Jesus.” Apart from the message to Romans, Apostle Paul also informs Corinthians about importance of baptism to Christians. In II Corinthians 5:17 Paul says, “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new creation has come.” Therefore, after baptism, an individual is holy and sin no longer reigns over him. The verse implies that sin has to “die” and be “passed away” from an individual so that Jesus completely occupy an individual’s life. The verse does not, however, mean that once an individual has been baptized, he can never sin again. Apostle Paul says that Christians should not be slaves of sin, but instead, they should consider themselves to be alive to God in Jesus Christ. I Peter 1:16 also says that he who calls himself holy should “…remain holy because I am also holy.” Merits of Baptism Salvation Through baptism, an individual confirms that he has received God’s salvation.6 That is, a person only becomes a subject for baptism when he is already saved. Baptism does not, therefore, guarantee an individual a trip to heaven. As an important prerequisite, salvation only comes through death and forgiveness of Jesus Christ. Baptism is, thus, an outward symbol of this conversion. Baptism, as a ceremony, loses its meaning if an individual does not truly convert or change his inner self. The link between salvation and baptism has raised several debates whether an individual has to be baptized to be saved. Apostle Paul clarifies that salvation comes to men through God’s grace and not by works of men. In Ephesians 2: 8, Paul says “for it is by the grace you have been saved, through faith-and this not from yourself, it is a gift of God.” Also in Galatians 2:21, Paul says that “I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing.” The verse confirms that salvation cannot be earned through baptism. Several verses in The New Testament further emphasize about outward baptism as a confirmation of inner conversion. Certain critics, however, claim that only inward change is vital. The critics argue that baptism can be ignored if individual is convinced that he is truly converted7. While advising Titus, Apostle Paul introduces the concept of “washing” in Titus 3:5-6. Washing is vital component of baptism and only Jesus Christ can wash us spiritually. We cannot wash ourselves through our own deeds. By walking with God and seeking to do His will, Christians accept, without objection, to be baptized. In relation to salvation, baptism is an answer of a good conscience towards God. Baptism and Discipleship A person becomes a disciple of Jesus through baptism.8 A disciple of Jesus Christ is one who does not only obey the teachings of Jesus, but is also ready to do God’s will. In the great commission Jesus gave his disciples, he specified that an individual become his disciple through baptism. In Mathew 28:19 Jesus says “Therefore go and make disciples of all nations, baptizing them in the name of the Father, the Son, and of the Holy Spirit.” The main cost of discipleship, as taught by Jesus, is total denial of one’s self. Therefore, in relation to baptism, Jesus says in Luke 9:23 that if anyone desires to follow himself and take up his cross daily. We can, thus, say that baptism is a sign of denying one’s self and carrying your cross daily as you follow Jesus. Baptism and Being Put Right with God Through baptism, a person is put right with God.9 God puts people right through faith in Jesus Christ. Only those who believe in Jesus Christ are put right with God. On the Pentecost Day, Apostle Peter stirred the crowd about Jesus, whom they had crucified. People were then “…cut to the heart and said to apostles ‘what shall we do?” (Acts 2:37-38). Peter replied in verse 38, “…repent and be baptized.” Through baptism, Peter explains that an individual receives gifts of the Holy Spirit.10 Therefore, it is clear that through baptism, an individual willingly surrender to God and is thus, put right with God. Other verses that support the fact that baptism puts a person right with God include Acts 8:12, 8:35-38, 16:30-33, 22:10-16. Baptism and God’s Grace Through baptism, Christians abundantly receive God’s grace. New Testament verses explain that baptism is a picture or a symbol of what has happened to a person who, by faith, has believed in Christ. God’s grace, which comes through baptism, has other elements. The fundamental element of God’s grace that comes through baptism is forgiveness of sins and cleansing from sins.11 Being in union with Christ and participating in a sonship of Christ are also vital components of this grace.12 Other elements of this grace include consecration to God, possession of God’s Spirit, deliverance from evil powers, and inheritance of God’s Kingdom. Therefore, when a person is baptized, he receives the stated elements of God’s grace. Public Declaration When a person accepts to be baptized, he publicly declares that he is newly joined to Christ and he identifies himself as a Christian.13 The individual, consequently, become a member of the local church. Baptists argue that Jesus was publicly baptized to publicly introduce himself to Jews as the expected Messiah. Therefore, according to Baptists, through baptism, an individual profess to the whole world that he is now one body with Christ.14 Therefore, baptism is not only an outward show of inner conversion, but also public declaration of one’s new life. Criticism about Purpose(s) of Baptism Questions have been raised about the connection between baptism and entering the God’s Kingdom. Because there are relationships between salvation and entering God’s Kingdom and between salvation and baptism, it implies that baptism is related to entering God’s Kingdom. Both Baptists and Non-Baptists do debate about whether baptism is a condition for receiving eternal life. No conclusive answer has been found to this question because only God knows those who will get to heaven. Both groups, however, admit that God is the great judge and He knows the mind of everyone. Critics of baptism use the encounter between Jesus and the thief on the cross to argue that baptism is not a condition to receive eternal life (Luke 23:39-43). Jesus did not inform the thief that he has to be baptized before receiving eternal life. Baptism has also been criticized based on the grounds that it is an outward symbol of inner conversion and a public declaration of one’s new life. In other words, the question raised in this context is whether baptism has to be a public ceremony. Acts 8:35-39 and Acts 16:25-34 agree with this criticism. Acts 8:35-39 discuss about the conversion of the Ethiopian eunuch. When the Ethiopian asked what could hinder him from being baptized, Philip did not tell him to wait till they reach a public place. Also, in Acts 16:25-34, the Phillipian jailer and his family were baptized immediately after midnight. Paul did not tell them to wait till daybreak or till a congregation gathers. These two incidences confirm that faith and belief are the vital constituents of baptism. Public nature of baptism is, therefore, of no use. Baptism and Children The question, “should we baptize children?” has led to divisions among believers in modern churches. The “Yes” groups, who are Catholics, Lutherans, and Methodists among others, claim that the Bible backs them up. On the other hand, the “No” groups, who are mainly Seventh Day Adventists and Baptists, similar quote Bible as their evidence.15 Let us consider argument of these two sides: The “No” Group Based on the meaning of baptism, only saved people are baptized and salvation comes to a person through believing in Christ.16 Using this principle, this group argues that children cannot understand the gospel and cannot, therefore, believe in Christ. That is, minds of children are still not mature to comprehend what sin is. Because children cannot understand what sin is, they cannot recognize any value of salvation. Another reason for opposing infant baptism is the type of baptism infants undergo.17 Baptism of children involves sprinkling of water on the forehead of children. There is no verse in the Bible supporting baptism by sprinkling or pouring. Biblically, the correct mode of baptism is by immersion or dipping in much water. Acts 2:38 support the fact that children should not be baptized. While speaking during the Pentecost Day, Apostle Peter advised his audience to “….repent and be baptized……” Children cannot repent because they do not understand what sin is. Baptism is, therefore, for individuals who understand their sinful nature and the need for repentance. Another reason used by this group is the fact that a baptized child is not considered as a Christian.18 That is, a person becomes a Christian when he exercises a saving faith in Christ. In addition, baptizing a child implies that decision is made on behalf of the child. Salvation is an individual issue and no one has the authority to force someone or make a choice on behalf of another person concerning salvation. Only faith and trust in Jesus, which are issues between a person and God, lead to salvation. A church can only proclaim the truth contained in the Bible but allow members to choose whether they follow the teachings or not. Baptizing a child is, therefore, similar to forcing a person to become a legitimate church member. The “Yes” Group One reason this group uses to support their claims is the great commission of Jesus in Mathew 28:19.19 The verse says, “Go, therefore, and make disciples of all nations…” In this commission, “All nations” are to become disciples of Jesus regardless of color, race, age, sex, and education among others. Children are part of “All nations” because Jesus did not make any exception. Therefore, it is not wrong to baptize children. This group also argues that everybody, including children, needs forgiveness. The Bible confirms everyone is born guilty of sins committed by our forefathers. For instance, through Adam, condemnation came to all men (Romans 5:18). The scripture does not specify any specific age of accountability. What the Bible says is that everyone is born a sinner as indicated in Psalms 51:5 and John 3:5. Jesus also says in Mark 16:16 that salvation comes to those who have believed and have been baptized. Infants cannot believe, meaning that if they die, they shall be damned. Children are, therefore, baptized so that should they die before reaching a mature age to understand sin, they will be saved. Baptism of children also replaces infant circumcision, a sign of covenant between God and Abraham (Genesis 17:10-14). By circumcising at the age of eight days, infants enter into a covenant relationship with God. In the New Testament, Paul says in Colossians 2:11-12 that baptism replaces circumcision which was done by human hands. It, therefore, follows that children have to be baptized to enter into a covenant relationship with God. Though no verse specifically says that infants can believe, Jesus, however, indirectly confirmed that children can also believe and be saved.20 In Luke 18:15-17, Jesus rebuked his disciples when they stopped children from reaching him. In response, Jesus said that the Kingdom of God belongs to children. Jesus did not specify that children have to be baptized to enter God’s Kingdom. This response shows that infant baptism is not wrong. Correct Biblical Mode of Baptism The Bible supports baptism by immersion.21 Mathew 3:13 says that “Then Jesus came from Galilee to River Jordan to be baptized by John.” If we are to follow Jesus as our example, then everyone should also baptized by immersion in plenty water. In addition, baptism symbolizes the death, burial, and resurrection of Jesus Christ. Baptism by immersion exactly fits this context of baptism (Romans 6:3-4). The Bible, thus, emphasizes on plenty of water, burial of Christ, coming out of water, as a symbol of Christ’s resurrection, and beginning of a new life. Romans 6:2 and Colossians 3:3 further confirm that a person is buried with Christ through baptism with death. There are other biblical proofs that support baptism by immersion. In the New Testament, water is stressed as a key element of baptism. In Acts 10:47-48, Apostle Peter clarifies that the correct baptism is by water. New Testament verses not only identify water as a key element of baptism, but also emphasize that it must be “much water.” John 3:23 says that Jesus was baptized near Salim because there was plenty of water there and people used to come there to be baptized. We, therefore, ask ourselves whether baptism by pouring or sprinkling requires much water. Of course it is baptism by immersion. The fact that people used to go to Salim to be baptized implies that it is not Jesus alone was baptized by immersion, but other people were also baptized by immersion. Acts 8:36-39 describes baptism of the Ethiopian eunuch. Verse 39 specifically says “When they came out of the water…” The passage, first, confirms that the eunuch was baptized in a pool of water. Also, by including coming out of water, the passage proves that the Ethiopian eunuch was baptized by immersion. If it were baptism by sprinkling or immersion, verse 39 would be impractical. From John 3:23, Mark 1:9, and Acts 8:36, one has to go to a water body to be baptized. If it were by pouring or sprinkling, water can easily be transported to where the person is. Acts 8:38 also introduces another element of correct biblical mode of baptism. The verse singles out that both Philip and the eunuch “went down into water.” This statement only fits baptism by immersion and in much water. Sprinkling or pouring do not require going down into water. Additionally, the eunuch was not immersed in water and after coming out of water Philip sprinkled or poured water on his forehead. New Testament verses, therefore, emphasize on baptism that involves going down into water and coming out of or out from water. Only baptism by immersion fits the concept of burial and resurrection of Christ. In Colossians 2:12, Paul says that through baptism, a person is symbolically buried and raised in Christ. This verse raises another question about whether people are buried and raised in pouring or sprinkling. When Jesus was buried, the tomb opening was completely covered by a huge stone (Mathew 27:60, 66). Through immersion, an individual is completely surrounded and enclosed with water. Some critics, however, argue that baptism is just a symbol and therefore, it does not matter how a true baptism is done. Two elements of baptism, nevertheless, still remain clear; buried in him and raised in him. These two elements only apply in baptism by immersion. Critics of baptism by immersion also peg their arguments on the roles of animal blood and ceremonial washings recorded in Hebrews 9:13, Leviticus 14:1-9, 16:4, 22, 22:6, and Exodus 29:4, 21.22 Israelites sprinkled animal blood and ceremonial washings as a way of sanctifying themselves. Individuals who support sprinkling or pouring, therefore, say that if Israelites were sanctified by sprinkling animal blood, it follows that baptism by sprinkling or pouring also serves a similar purpose. However, in relation to sprinkling, the New Testament contrasts the Old Testament. While the Old Testament talks about physical sprinkling, the New Testament emphasizes on Spiritual sprinkling. Hebrews 9:14 explains that the blood of Christ is sprinkled on our heart to purify us from sin. This sprinkling has to be spiritual and not physical. Since we cannot physically wash our heart, baptism, which is a symbol of spiritual cleansing, involves washing our whole body. Sprinkling or pouring does not symbolize washing of the heart by the blood of Jesus and the whole body by much water. Based on these reasons, the Bible supports baptism by immersion. Conclusion To sum it up, baptism has attracted several debatable questions among modern believers. For Baptists, baptism is an outward show of inner conversion of an individual. Non-Baptists, in contrast, do not believe in existence and importance of baptism. For the former group, several merits are attached to baptism. As an aspect of baptism, infant baptism has led to two major divisions. Nevertheless, based on reasons given by both sides, opponents of children baptism have several reasons. It is, therefore, not right to baptize children. As another aspect of baptism, the correct mode of baptism is still a debatable issue. There is still contest baptism by immersion and baptism by sprinkling or pouring. Several biblical verses, however, support baptism by immersion. Bibliography Armstrong, John et al. Understanding Four Views on Baptism (Counterpoints: Church Life). Zondervan, 2007. Bowker, John. World religions: The great faiths explored & explained. DK ADULT Press, 2006. Chapell, Bryan. Why Do We Baptize Infants? Basics of the Reformed Faith. P & R Publishing, 2007. Ferguson, Everett and William B. Eerdmans. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. William B. Eerdmans Publishing Company, 2009. Holstrom, Bryan. Infant Baptism and the Silence of the New Testament. Ambassador International Press, 2008. Osterhaven, Eugene. What Is Christian Baptism? Literary Licensing, LLC, 2011. Rees, Bryant. Baptism, Why Wait? Faith's Response in Conversion. College Press, 1999. Schreiner, Thomas and Shawn Wright. Believer's Baptism: Sign of the New Covenant in Christ: New American Commentary Studies in Bible & Theology. 2nd Edition. B&H Academic, 2007. Smith, H. The world's religions. New York: HarperCollins, 1991. The Bible. New International Version. Waymeyer, Matt. A Biblical Critique of Infant Baptism. Kress Christian Publications, 2008. Wright, David F. et al. Baptism: Three Views. IVP Academic Press, 2009. Read More