Baptism and the Lord’s Supper remain a vital part of every Christian denomination. However, baptism remains one of the most controversial and practical doctrines. Defining baptism is important to a correct understanding of the sacrament and the theological implications of this doctrine. The three most popular views of baptism are baptismal regeneration, baptism as a sign and seal of the covenant, and baptism as a token of salvation. Adherents to baptism as a means of saving grace include traditional Catholics and Lutherans. Baptismal regeneration is the belief that God uses baptism as a way to impart saving grace (Erickson 1998, 1100). Through water baptism a sinner is bought from death to life. When infants are baptized in the Lutheran church, they possess an unconscious faith. Their argument focuses on faith not requiring power and self-consciousness for belief (Erickson 1998, 1001). They believe baptism relates to ones view of salvation. Doctrinal issues such as original sin (Romans 3:23, 5:12-21) and justification are crucial in this discussion. Ephesians 2: 1-4 explicitly states that humans are dead in their sin. Just as a dead person cannot respond, neither can a spiritually dead person. Scripture does not teach that baptism removes the effects of original sin (neither does prevenient grace). The New Testament authors teach that justification comes from the death of Jesus, through faith in Christ alone not through water baptism (Romans 5:6-11).
The
second major view of baptism believes baptism is a sign and seal of the
covenant. This position is held by the traditional Reformed and Presbyterian
churches. Theologians and scholars who hold to this view of baptism believe it is
the act where individuals are bought into covenant family (Erickson 1998,
1102). Proponents of this view link the covenant relationship between God and
the nation of Israel to believers in the New Covenant era. Circumcision is now
replaced by baptism as evidence Christians are the real people of God. The
Bible does teach that baptism replaces circumcision in the New Covenant era
(Col 2: 11-14); however, the baptism referred to is regeneration or spiritual
baptism not water baptism. A changed life or new birth is now the visible evidence
of God’s people. The emphasis of this method is infant baptism. Again, their
argument of infant baptism can be traced back to the sign of the covenant in
Genesis 17:10-11. “Baptism has been substituted for circumcision as the
initiatory rite into the covenant” (Erickson 1998. 1103). Proponents of baptism
as the seal of the covenant refer to verses such as Acts 16:31-33 as biblical
proof. However, the Bible does not explicitly teach infants should be baptized
to receive the benefits of the covenant. There is no example of an infant
baptized in Scripture.
This stance
views baptism as an outward symbol of inward change in the believer. Those that hold to this view of baptism are
typically Baptist. In order to receive baptism a person must show signs of
conversion which are repentance of sin and spiritual fruit (Erickson 1998,
1106). After responding to the Gospel, a person would then receive water
baptism as a symbol of belief (Romans 6:1-4). According to this view, infants
would not receive baptism. Scripture references to support their stance include
Matthew 3:7-8, 28:18-20 and Acts 2:37-41. While the mode of baptism is not
specifically taught in Scripture, the majority who practice this view baptize
using the mode of immersion.
Erickson, Millard J. Christian Theology. 2nd ed.
Grand Rapids, MI.: Baker Book House, 1998.
