All About Baptism

Unsealed ^ | 9/4/17 | Gary

[amessenger4god]

Baptism.  Is it required for salvation?  This is a topic that is often glossed over, but when it does come up tends to generate some of the most heated debates.  After all, a topic pertinent to whether or not someone is saved is going to cause some pretty strong friction between Believers.  As with all things, we need to discuss winsomely and lovingly and test everything with Scripture.  I've been on both sides of this debate and two things I've learned are first, baptism is a commanded ordinance and Christians need to immediately obey the command regardless of whether or not they think it is necessary, and second, since it can be a very touchy subject, we need to listen to and love one another well when we talk about it.  Satan seeks to accuse, condemn, and divide, but God seeks for us to unite around truth and lift one another up in love.  The goal in anything is never to persuade someone or win an argument, but to find out the truth of a matter together.

I grew up in the Church of Christ (a.k.a. Stone-Campbell Movement) and the necessity of water baptism for salvation was always highlighted as a core Christian doctrine right up there with One God and the Gospel.  Rarely did a Sunday go by without a spirited Acts 2:38 defense of the need for full H₂O immersion.  For most of my Christian life I fervently held to that same belief and defended it with all the zeal I could muster.  There were five or six go-to Scriptures I and others would routinely use to demonstrate what we thought was the absolute truth of the matter (Acts 2:38 chief among them).  Now to be clear, this doctrine is not just the domain of Campbellites.  Many evangelicals who are quick to condemn this belief as outright, anti-sola fide, anathema heresy would be surprised to know that the Church at large has held to one form or another of this doctrine for most of its history.  Some of the original Protestant Reformers, including Luther himself, held to the necessity of the physical act of baptism.

Before you label baptism as a "work" and all of its doctrinal adherents unsaved heretics, I would encourage you to consider that, at least from a Protestant perspective, baptism is not viewed as a work or something that "earns" you salvation, but is simply seen as the way in which a Believer receives the grace offered through the propitiatory death of Christ.  It is still only the death and resurrection of Christ that are viewed as what justifies.  They generally view baptism as merely the salvific appeal to God (1 Peter 3:21) and therefore they view the moment they believe on the Lord Jesus Christ for salvation as happening simultaneously with water baptism.  Thus it is viewed as the correct method in which to receive Christ as opposed to an altar call, sinner's prayer, or a laying on of hands.

With that said, my view began to change several years ago as I was researching the penultimate subject of faith versus works.  Through my multi-yearlong study I came to understand and believe that salvation through faith alone was widely taught in the early Church and the Bible is overwhelmingly clear on the subject (see here).  It was the ever-increasing system of rituals and sacramentalism in the post-Apostolic Church that muddied the waters in the ensuing centuries.  Sola fide did not see a return to prominence until the 16th century.  As I have come to use an increasingly literal hermeneutic and the principle of "line upon line" rather than "this and not that" my understanding on the matter has been resolved by interpreting Scripture with Scripture, avoiding assumption when at all possible, and placing things in what I believe is their proper context.

To summarize my present understanding: baptism is necessary for salvation - not a baptism in water, but the baptism of the Holy Spirit.  This baptism is received immediately upon belief in Christ for the forgiveness of sins and is an invisible action performed by God alone.  However, water baptism is commanded and all Believers should immediately undertake it if they haven't yet.  It demonstrates a saving faith because it is clearly taught in Scripture and when someone truly places their faith in Christ they will seek to obey His commands.

Here is how I now reconcile and divide the Scriptures on the subject of baptism:


1. There are three types of baptism listed in Scripture: baptism by water, baptism by fire, and the baptism of the Holy Spirit.

I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.

- Matthew 3:11

Here John the Baptist distinguishes between three types of baptism and even divides between himself and Christ: "I baptize you with water... [but] He will baptize you with the Holy Spirit..."  Some scholars couple the baptisms of the Holy Spirit and fire together and apply it to Pentecost when "tongues of fire" descended upon the gathered disciples.  I see that coupling as an unscriptural assumption because the Greek word for baptism, baptizó, clearly means to immerse or submerge (though not necessarily in water).  The "tongues of fire" in Acts 2 only rested upon the disciples - they were not engulfed in flames.  Rather, the point John the Baptist is making here is that through Christ to whom the Father has granted all authority to judge (Jn. 5:22), everyone will either be reconciled to God (thus baptized with the Holy Spirit) or destroyed in the flames of Gehenna (Lk. 12:49, Rev. 20:11-15).

This important distinction between water baptism and spiritual baptism is echoed in all four gospels, including John: Matthew 3:11, Mark 1:8, Luke 3:16, John 1:24-27.  These Scriptures are not easily reconciled with the water-is-necessary approach (in my humble opinion).

2. The Bible distinguishes between three kinds of water baptism: the ceremonial washings under the old covenant (see here), the baptism of John the Baptist for repentance (Matt. 3:11), and the ordinance of Christian baptism (Matt. 28:19).

3. The Apostle Paul differentiates baptism from the Gospel by declaring that baptism in water is not part of the Gospel message:

For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.

- 1 Corinthians 1:17

4. The Apostle Peter explains that baptism is indeed necessary, but not a baptism in water, rather the baptism that occurs when you make an appeal to God for cleansing (hence Romans 10:9-10):

This water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God.

- 1 Peter 3:21

I used to think you added various Scriptures up into a kind of "conversion soup".  Confess and believe (Romans 10:9) + repent and be baptized in water (Acts 2:38) = your saved.  The problem is that this simplistic approach only works when you overlook the contradictions floating around in said soup.  Romans 10:9 makes no distinction between those water-baptized and those not.  Paul emphatically states that all who believe and confess Jesus' lordship will be saved (Rm. 10:10, 13 drive the point home further).

5. The word "baptism" has come to mean a specific religious ritual and the reason for that is Jerome's Latin Vulgate transliterated the word from Greek rather than translated it.  We still use Jerome's transliteration to this day.  An actual translation of the word would be "immersed, submerged, overwhelmed, or cleansed".  Water is not implied and context is very important to understand what substance an object is baptized into.  As pointed out earlier, you can be baptized into water, fire, or even the Holy Spirit.  Biblically-speaking, you can even be baptized into a new status, idea, or state of being.  Context is king.

One of the most oft-cited Scriptures defending the necessity of water baptism is Romans 6:3-4, which states: "Don't you know that all of us who were baptized into Christ Jesus were baptized into his death?"  Water is never mentioned.  Taking the Scripture literally without adding words, the objects that Christians are being baptized into are Christ and His death.

We see another example of this in Acts 2:38.  Again water is never mentioned and the context is speaking only of the newly-arrived baptism of the Holy Spirit in lieu of water (Acts 1:4-5; the fulfillment of Matt. 3:11, Mk. 1:8, Lk. 3:16).  If we take this verse literally as well, without adding to it, it plainly states that what people are to be baptized into is the forgiveness or pardon of sins.  This perfectly comports with Romans 6:3-4.  When you "repent" (i.e., change your mind and believe upon Christ for salvation) then you are baptized into Christ, His death, and the forgiveness of sins.  The One who baptizes you is Christ (Matt. 3:11) and He baptizes you with the Holy Spirit into His spiritual body.  1 Corinthians 12:13 puts the pieces together:

For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.

6. The One who performs the spiritual baptism is always and only God Himself.  Men cannot baptize others in the Holy Spirit.  See Matthew 3:11, Mark 1:8, Luke 3:16, John 1:33, Acts 1:4-5, 1 Corinthians 12:13, and Colossians 2:11-12.

Also, I see no Scriptural basis whatsoever for the modern theological development that views the baptism of the Holy Spirit as different or separate from salvation.  Rather, the baptism of the Holy Spirit is the point of salvation, when dead men walking are filled and sealed with the Holy Spirit (Acts 1:4 was fulfilled in Acts 2:4, 33; compare to Rm. 8:11, Gal. 3:14, Eph. 1:13, 4:30).  This is the spiritual fertilization that occurs when we believe on the Lord Jesus Christ for salvation.

Confusion occurs when certain sects assume that "speaking in tongues" is an immediate and normative response to the baptism of the Holy Spirit as happened in Acts 2:4.  No Scripture in the entire Bible states that "speaking in tongues" will always follow or be evidence of the unseen/invisible baptism of the Holy Spirit.  To the contrary - speaking in tongues is one of many gifts and is considered of lesser importance (1 Cor. 12:7-11, 28-31, 14:1-5).  Additionally, the word for "tongues" in Acts 2:4 is glóssa, which has nothing to do with indecipherable angel-language, but actual languages spoken on the earth.  Acts 2:5-12 makes this crystal clear.

7. In my personal inventory of all New Testament Scriptures pertaining to salvation I identified 88 verses indicating that salvation comes through faith, 24 through works, and 5 through baptism (Acts 2:38, Mk. 16:16, 1 Pet. 3:21, Col. 2:12, Rm. 6:4).  This inventory was purely a prima facie study to get a sense of the general message of Scripture on the subject.

What we have are three biblical truths that have to be reconciled without leaving a contradiction.  If a contradiction is left then we haven't reconciled the Scriptures correctly.  The first truth is that from the human perspective the only role we play in salvation is believing in Christ and accepting the free gift (i.e. faith alone; Jn. 6:29, Rm. 3:22, 28, Eph. 2:8-9, Gal. 2:16).  The second truth is that baptism is necessary (Mk. 16:16, Acts 2:38).  The third truth is that Christians were commanded to be baptized in water (Matt. 28:19).

Regarding faith versus works, I came to the realization that the 24 "works" verses could all be reconciled by organizing them correctly.  Some applied purely to the wicked who rejected salvation through faith alone (Rev. 20:12-13), others were dealing with justification before man and not God (James 2:14), and still others were speaking to unconverted Jews (Heb. 10:26).

Regarding baptism, the simple solution is to recognize context and apply the Scriptural distinction between spiritual and water baptism (Matt. 3:11, Mk. 1:8, Lk. 3:16).  The former is an act of God alone and the latter is a work of man.  The first important distinction to be made is in Acts 1-2 and the fulfillment of Pentecost:

He appeared to them over a period of forty days and spoke about the kingdom of God.  On one occasion, while he was eating with them, he gave them this command: 'Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about.  For John baptized with water, but in a few days you will be baptized with the Holy Spirit.'

- Acts 1:3-5

Here we finally learn the correct application of John the Baptist's declaration that though he baptized with water, Jesus would be different - He would baptize with the Holy Spirit.  In the very next chapter Jesus' prophecy was fulfilled.  120 disciples were baptized with the Holy Spirit (Acts 1:15, 2:1-4).  Then Peter declares to a gathering crowd that they must repent and be baptized.  3,000 more believed and were baptized just like the initial 120 were (Acts 2:41).

I've seen many Baptist scholars dance around Acts 2:38 trying to force it to say something it doesn't.  It really does say "be baptized... for the forgiveness of your sins."  You can't get around what it plainly says, but Campbellites make a mistake of their own - they overlook three key things: first, the baptism spoken of here is contextually that of the Holy Spirit and not water (Acts 1:5, 2:4); second, water baptism is never mentioned in Acts 1-2, and third, 3,000 more people were baptized that day after the initial 120 disciples (perhaps double that if women and children were uncounted).  Countless scholars have wrestled with that inexplicably large number, which presents some real challenges if water baptism is in view.

Though this understanding hasn't been often explored, to me it is the most simple, Scriptural, and contextually-supportable answer.  The 120 disciples were baptized with the Holy Spirit, a huge crowd gathers to see what's going on, and then those who believe are also baptized with the Holy Spirit.

This understanding may also reconcile another seeming contradiction in the Bible: are we baptized "in the Name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19) or "in the Name of Jesus" as Acts 2:38 and many other passages in Acts indicate?  Let me suggest to you the possibility "in the Name of Jesus" should usually (but not always) be understood as a reference to the baptism of the Holy Spirit and was used to distinguish between John's water baptism (Acts 19:1-7) and Jesus' spiritual baptism (Matt. 3:11, Acts 1:5).  Baptism is mentioned frequently in Acts, but when you look at the book with new eyes you'll notice something often missed: water baptism of Christian converts is only explicitly mentioned four times (Acts 8:12-13, 16, 36-39, 10:46-48).  In Acts 8:15-17 we learn that some had been baptized in water, but not yet the Holy Spirit and in Acts 10:46-48 we learn that some were baptized in the Holy Spirit before being baptized in water, thus the distinction between water and spiritual baptism is further proven.

Remember that baptizó just means to immerse or submerge.  Despite 1,500 years of Catholic dogma, water is not implied and you have to look at the context to see what someone is being baptized in.  Scripturally-speaking there are baptisms into water, fire, blood, and Christ (Matt. 3:11, Mk. 1:8, Lk. 3:16, 12:50, Rm. 6:3-4) and the baptism into Christ (Rm. 6:3-4, Gal. 3:27) is accomplished with the Holy Spirit (Acts 1:5, Eph. 1:13, 4:30).  Since we've already established from Scripture that there is a clear distinction between mere water baptism (an act of man) and the necessary-for-salvation baptism of the Holy Spirit (an act of God), we can then recognize that Colossians 2:12 and Romans 6:3-4 are speaking of the latter.  Believers are baptized into Christ, which is the baptism of the Holy Spirit and thus we become part of the Body of Christ through faith alone.  This comports with Ephesians 4:5:

There is one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.

- Ephesians 4:5-6

Paul says here that Believers undergo a singular baptism.  Just as there is only one Lord and one shared faith, so also there is only one shared baptism - the baptism of the Holy Spirit.  We are all collectively baptized into Christ with the Holy Spirit when we believe hence being baptized in the Name of Jesus Christ, which is widely understood to be an accounting term (i.e. transfer of ownership from self to Christ).  Therefore we can now easily recognize the distinction in terminology and avoid confusion - the commanded ordinance of water baptism is separate from spiritual baptism and is done "in the Name of the Father and of the Son and of the Holy Spirit."  It is an important symbol, the first step in the Christian walk even, but not part of justification and salvation - at least that's how I now understand it.

We have now accounted for four of the five primary verses to defend the necessity of water baptism.  That just leaves Mark 16:16:

Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.

Again I see a passage that might be misinterpreted by both sides.  Campbellites point out that baptism is necessary for salvation here.  Baptists point out that only lack of belief condemns.  They are both right, but both miss the point: we believe, but God baptizes.  Jesus came not to baptize with water, but with the Holy Spirit (Matt. 3:11, Mk. 1:8, Lk. 3:16, Jn. 1:24-27, 4:2, Acts 1:5).  All we can ever do, the only part we can ever play, is to yield ourselves to what God Himself has already done, and believe that Christ died for our sins, was buried, and rose again (the Gospel).  But a penetrating question remains: if you put off water baptism indefinitely, do you really have a saving faith?  The true Christ-follower doesn't look for excuses, but looks to obey.  As a certain Ethiopian eunuch once said, "Look, here is water. What can stand in the way of my being baptized?"

Further reading:

Garth D. Wiebe

Dr. A. Ray Stanford

[Responsibility2nd]

Gary here is all over the Gospel road with his own justifications for/against baptism.

Are you a Christian? Have you become a disciple of Christ? Are you saved? Are you spreading the Good News that Jesus died for sinners?

These are the essential questions that you must answer.

Personally, I would argue that if you have not been baptized, then why not? Gary is right. It is a commandment.

[Safrguns]

I’m sure this will come as very bad news to the thief who died next to Jesus.... especially since Jesus promised him that he would be in paradise with Him that day.

[Nifster]

Show me where Paul was baptized. Then tell me he wasn’t a Christ follower and won’t be in heaven

[Nifster]

Show me where Paul was baptized. Then tell me he wasn’t a Christ follower and won’t be in heaven

[Responsibility2nd]

You raise a moot point. A point totally irrelevant to baptism.

You might also consider that thief also did not pray the “Sinners Prayer” or “accept Jesus into his heart” nor did he make an “Altar Call” or other Baptist blatherings.

The fact is - the thief died under the Old Covenant and could not be saved by the blood.

[Responsibility2nd]

Seriously?

See Acts 9:18

[StormPrepper]

Show me where Paul was baptized.

So if it's not listed in the few writings of the new testament it didn't happen?

[StormPrepper]

I’m sure this will come as very bad news to the thief who died next to Jesus.... especially since Jesus promised him that he would be in paradise with Him that day.

Paradise isn't heaven.

[Hman528]

no Baptism is not required for salvation- romans 10:13- for whosoever shall call upon the name of the Lord shall be saved.

[Salvation]

The Sacrament of Baptism

CHAPTER ONE
THE SACRAMENTS OF CHRISTIAN INITIATION

ARTICLE 1
THE SACRAMENT OF BAPTISM

1213 Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua),⁴ and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word."⁵

I. WHAT IS THIS SACRAMENT CALLED?

This sacrament is called Baptism, after the central rite by which it is carried out: to baptize (Greek baptizein) means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature."⁶

This sacrament is also called "the washing of regeneration and renewal by the Holy Spirit," for it signifies and actually brings about the birth of water and the Spirit without which no one "can enter the kingdom of God."⁷

"This bath is called enlightenment, because those who receive this [catechetical] instruction are enlightened in their understanding . . . ."⁸ Having received in Baptism the Word, "the true light that enlightens every man," the person baptized has been "enlightened," he becomes a "son of light," indeed, he becomes "light" himself:⁹

Baptism is God's most beautiful and magnificent gift. . . .We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal, and most precious gift. It is called gift because it is conferred on those who bring nothing of their own; grace since it is given even to the guilty; Baptism because sin is buried in the water; anointing for it is priestly and royal as are those who are anointed; enlightenment because it radiates light; clothing since it veils our shame; bath because it washes; and seal as it is our guard and the sign of God's Lordship.¹⁰

II. BAPTISM IN THE ECONOMY OF SALVATION

Prefigurations of Baptism in the Old Covenant

1217 In the liturgy of the Easter Vigil, during the blessing of the baptismal water, the Church solemnly commemorates the great events in salvation history that already prefigured the mystery of Baptism:

Father, you give us grace through sacramental signs,
which tell us of the wonders of your unseen power.

In Baptism we use your gift of water,
which you have made a rich symbol
of the grace you give us in this sacrament.¹¹

Since the beginning of the world, water, so humble and wonderful a creature, has been the source of life and fruitfulness. Sacred Scripture sees it as "overshadowed" by the Spirit of God:¹²

At the very dawn of creation
your Spirit breathed on the waters,
making them the wellspring of all holiness.¹³

The Church has seen in Noah's ark a prefiguring of salvation by Baptism, for by it "a few, that is, eight persons, were saved through water":¹⁴

The waters of the great flood
you made a sign of the waters of Baptism,
that make an end of sin and a new beginning of goodness.¹⁵

If water springing up from the earth symbolizes life, the water of the sea is a symbol of death and so can represent the mystery of the cross. By this symbolism Baptism signifies communion with Christ's death.

1221 But above all, the crossing of the Red Sea, literally the liberation of Israel from the slavery of Egypt, announces the liberation wrought by Baptism:

You freed the children of Abraham from the slavery of Pharaoh,
bringing them dry-shod through the waters of the Red Sea,
to be an image of the people set free in Baptism.¹⁶

1222 Finally, Baptism is prefigured in the crossing of the Jordan River by which the People of God received the gift of the land promised to Abraham's descendants, an image of eternal life. The promise of this blessed inheritance is fulfilled in the New Covenant.

Christ's Baptism

All the Old Covenant prefigurations find their fulfillment in Christ Jesus. He begins his public life after having himself baptized by St. John the Baptist in the Jordan.¹⁷ After his resurrection Christ gives this mission to his apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you."¹⁸

Our Lord voluntarily submitted himself to the baptism of St. John, intended for sinners, in order to "fulfill all righteousness."¹⁹ Jesus' gesture is a manifestation of his self-emptying.²⁰ The Spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation, and the Father revealed Jesus as his "beloved Son."²¹

In his Passover Christ opened to all men the fountain of Baptism. He had already spoken of his Passion, which he was about to suffer in Jerusalem, as a "Baptism" with which he had to be baptized.²² The blood and water that flowed from the pierced side of the crucified Jesus are types of Baptism and the Eucharist, the sacraments of new life.²³ From then on, it is possible "to be born of water and the Spirit"²⁴ in order to enter the Kingdom of God.

See where you are baptized, see where Baptism comes from, if not from the cross of Christ, from his death. There is the whole mystery: he died for you. In him you are redeemed, in him you are saved.²⁵

Baptism in the Church

From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit."²⁶ The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans.²⁷ Always, Baptism is seen as connected with faith: "Believe in the Lord Jesus, and you will be saved, you and your household," St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptized at once, with all his family."²⁸

According to the Apostle Paul, the believer enters through Baptism into communion with Christ's death, is buried with him, and rises with him:

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.²⁹

The baptized have "put on Christ."³⁰ Through the Holy Spirit, Baptism is a bath that purifies, justifies, and sanctifies.³¹

1228 Hence Baptism is a bath of water in which the "imperishable seed" of the Word of God produces its life-giving effect.³² St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament."³³

III. HOW IS THE SACRAMENT OF BAPTISM CELEBRATED?

Christian Initiation

1229 From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion.

This initiation has varied greatly through the centuries according to circumstances. In the first centuries of the Church, Christian initiation saw considerable development. A long period of catechumenate included a series of preparatory rites, which were liturgical landmarks along the path of catechumenal preparation and culminated in the celebration of the sacraments of Christian initiation.

Where infant Baptism has become the form in which this sacrament is usually celebrated, it has become a single act encapsulating the preparatory stages of Christian initiation in a very abridged way. By its very nature infant Baptism requires a post-baptismal catechumenate. Not only is there a need for instruction after Baptism, but also for the necessary flowering of baptismal grace in personal growth. The catechism has its proper place here.

The second Vatican Council restored for the Latin Church "the catechumenate for adults, comprising several distinct steps."³⁴ The rites for these stages are to be found in the Rite of Christian Initiation of Adults (RCIA).³⁵ The Council also gives permission that: "In mission countries, in addition to what is furnished by the Christian tradition, those elements of initiation rites may be admitted which are already in use among some peoples insofar as they can be adapted to the Christian ritual."³⁶

1233 Today in all the rites, Latin and Eastern, the Christian initiation of adults begins with their entry into the catechumenate and reaches its culmination in a single celebration of the three sacraments of initiation: Baptism, Confirmation, and the Eucharist.³⁷ In the Eastern rites the Christian initiation of infants also begins with Baptism followed immediately by Confirmation and the Eucharist, while in the Roman rite it is followed by years of catechesis before being completed later by Confirmation and the Eucharist, the summit of their Christian initiation.³⁸

The mystagogy of the celebration

1234 The meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized person.

The sign of the cross, on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the redemption Christ won for us by his cross.

The proclamation of the Word of God enlightens the candidates and the assembly with the revealed truth and elicits the response of faith, which is inseparable from Baptism. Indeed Baptism is "the sacrament of faith" in a particular way, since it is the sacramental entry into the life of faith.

Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate. The celebrant then anoints him with the oil of catechumens, or lays his hands on him, and he explicitly renounces Satan. Thus prepared, he is able to confess the faith of the Church, to which he will be "entrusted" by Baptism.³⁹

The baptismal water is consecrated by a prayer of epiclesis (either at this moment or at the Easter Vigil). The Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be baptized in it may be "born of water and the Spirit."⁴⁰

The essential rite of the sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head.

1240 In the Latin Church this triple infusion is accompanied by the minister's words: "N., I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." In the Eastern liturgies the catechumen turns toward the East and the priest says: "The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit." At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the water and raises him up again.

The anointing with sacred chrism, perfumed oil consecrated by the bishop, signifies the gift of the Holy Spirit to the newly baptized, who has become a Christian, that is, one "anointed" by the Holy Spirit, incorporated into Christ who is anointed priest, prophet, and king.⁴¹

In the liturgy of the Eastern Churches, the post-baptismal anointing is the sacrament of Chrismation (Confirmation). In the Roman liturgy the post- baptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop Confirmation, which will as it were "confirm" and complete the baptismal anointing.

The white garment symbolizes that the person baptized has "put on Christ,"⁴² has risen with Christ. The candle, lit from the Easter candle, signifies that Christ has enlightened the neophyte. In him the baptized are "the light of the world."⁴³

The newly baptized is now, in the only Son, a child of God entitled to say the prayer of the children of God: "Our Father."

First Holy Communion. Having become a child of God clothed with the wedding garment, the neophyte is admitted "to the marriage supper of the Lamb"⁴⁴ and receives the food of the new life, the body and blood of Christ. The Eastern Churches maintain a lively awareness of the unity of Christian initiation by giving Holy Communion to all the newly baptized and confirmed, even little children, recalling the Lord's words: "Let the children come to me, do not hinder them."⁴⁵ The Latin Church, which reserves admission to Holy Communion to those who have attained the age of reason, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the praying of the Our Father.

1245 The solemn blessing concludes the celebration of Baptism. At the Baptism of newborns the blessing of the mother occupies a special place.

IV. WHO CAN RECEIVE BAPTISM?

1246 "Every person not yet baptized and only such a person is able to be baptized."⁴⁶

The Baptism of adults

1247 Since the beginning of the Church, adult Baptism is the common practice where the proclamation of the Gospel is still new. The catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist.

The catechumenate, or formation of catechumens, aims at bringing their conversion and faith to maturity, in response to the divine initiative and in union with an ecclesial community. The catechumenate is to be "a formation in the whole Christian life . . . during which the disciples will be joined to Christ their teacher. The catechumens should be properly initiated into the mystery of salvation and the practice of the evangelical virtues, and they should be introduced into the life of faith, liturgy, and charity of the People of God by successive sacred rites."⁴⁷

Catechumens "are already joined to the Church, they are already of the household of Christ, and are quite frequently already living a life of faith, hope, and charity."⁴⁸ "With love and solicitude mother Church already embraces them as her own."⁴⁹

The Baptism of infants

Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called.⁵⁰ The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth.⁵¹

1251 Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them.⁵²

1252 The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptized.⁵³

Faith and Baptism

Baptism is the sacrament of faith.⁵⁴ But faith needs the community of believers. It is only within the faith of the Church that each of the faithful can believe. The faith required for Baptism is not a perfect and mature faith, but a beginning that is called to develop. The catechumen or the godparent is asked: "What do you ask of God's Church?" The response is: "Faith!"

For all the baptized, children or adults, faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth.

For the grace of Baptism to unfold, the parents' help is important. So too is the role of the godfather and godmother, who must be firm believers, able and ready to help the newly baptized - child or adult on the road of Christian life.⁵⁵ Their task is a truly ecclesial function (officium).⁵⁶ The whole ecclesial community bears some responsibility for the development and safeguarding of the grace given at Baptism.

V. WHO CAN BAPTIZE?

The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon.⁵⁷ In case of necessity, anyone, even a non-baptized person, with the required intention, can baptize⁵⁸ , by using the Trinitarian baptismal formula. The intention required is to will to do what the Church does when she baptizes. The Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation.⁵⁹

VI. THE NECESSITY OF BAPTISM

The Lord himself affirms that Baptism is necessary for salvation.⁶⁰ He also commands his disciples to proclaim the Gospel to all nations and to baptize them.⁶¹ Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.⁶² The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.

The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.

For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament.

"Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery."⁶³ Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity.

As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them,"⁶⁴ allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.

VII. THE GRACE OF BAPTISM

The different effects of Baptism are signified by the perceptible elements of the sacramental rite. Immersion in water symbolizes not only death and purification, but also regeneration and renewal. Thus the two principal effects are purification from sins and new birth in the Holy Spirit.⁶⁵

For the forgiveness of sins . . .

By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin.⁶⁶ In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God.

Yet certain temporal consequences of sin remain in the baptized, such as suffering, illness, death, and such frailties inherent in life as weaknesses of character, and so on, as well as an inclination to sin that Tradition calls concupiscence, or metaphorically, "the tinder for sin" (fomes peccati); since concupiscence "is left for us to wrestle with, it cannot harm those who do not consent but manfully resist it by the grace of Jesus Christ."⁶⁷ Indeed, "an athlete is not crowned unless he competes according to the rules."⁶⁸

"A new creature"

Baptism not only purifies from all sins, but also makes the neophyte "a new creature," an adopted son of God, who has become a "partaker of the divine nature,"⁶⁹ member of Christ and co-heir with him,⁷⁰ and a temple of the Holy Spirit.⁷¹

The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:
- enabling them to believe in God, to hope in him, and to love him through the theological virtues;
- giving them the power to live and act under the prompting of the Holy Spirit through the gifts of the Holy Spirit;
- allowing them to grow in goodness through the moral virtues.
Thus the whole organism of the Christian's supernatural life has its roots in Baptism.

Incorporated into the Church, the Body of Christ

Baptism makes us members of the Body of Christ: "Therefore . . . we are members one of another."⁷² Baptism incorporates us into the Church. From the baptismal fonts is born the one People of God of the New Covenant, which transcends all the natural or human limits of nations, cultures, races, and sexes: "For by one Spirit we were all baptized into one body."⁷³

The baptized have become "living stones" to be "built into a spiritual house, to be a holy priesthood."⁷⁴ By Baptism they share in the priesthood of Christ, in his prophetic and royal mission. They are "a chosen race, a royal priesthood, a holy nation, God's own people, that [they] may declare the wonderful deeds of him who called [them] out of darkness into his marvelous light."⁷⁵ Baptism gives a share in the common priesthood of all believers.

Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us.⁷⁶ From now on, he is called to be subject to others, to serve them in the communion of the Church, and to "obey and submit" to the Church's leaders,⁷⁷ holding them in respect and affection.⁷⁸ Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys rights within the Church: to receive the sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church.⁷⁹

1270 "Reborn as sons of God, [the baptized] must profess before men the faith they have received from God through the Church" and participate in the apostolic and missionary activity of the People of God.⁸⁰

The sacramental bond of the unity of Christians

1271 Baptism constitutes the foundation of communion among all Christians, including those who are not yet in full communion with the Catholic Church: "For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church. Justified by faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church."⁸¹ "Baptism therefore constitutes the sacramental bond of unity existing among all who through it are reborn."⁸²

An indelible spiritual mark . . .

1272 Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation.⁸³ Given once for all, Baptism cannot be repeated.

1273 Incorporated into the Church by Baptism, the faithful have received the sacramental character that consecrates them for Christian religious worship.⁸⁴ The baptismal seal enables and commits Christians to serve God by a vital participation in the holy liturgy of the Church and to exercise their baptismal priesthood by the witness of holy lives and practical charity.⁸⁵

The Holy Spirit has marked us with the seal of the Lord ("Dominicus character") "for the day of redemption."⁸⁶ "Baptism indeed is the seal of eternal life."⁸⁷ The faithful Christian who has "kept the seal" until the end, remaining faithful to the demands of his Baptism, will be able to depart this life "marked with the sign of faith,"⁸⁸ with his baptismal faith, in expectation of the blessed vision of God - the consummation of faith - and in the hope of resurrection.

IN BRIEF

1275 Christian initiation is accomplished by three sacraments together: Baptism which is the beginning of new life; Confirmation which is its strengthening; and the Eucharist which nourishes the disciple with Christ's Body and Blood for his transformation in Christ.

1276 "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Mt 28:19-20).

1277 Baptism is birth into the new life in Christ. In accordance with the Lord's will, it is necessary for salvation, as is the Church herself, which we enter by Baptism.

1278 The essential rite of Baptism consists in immersing the candidate in water or pouring water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit.

1279 The fruit of Baptism, or baptismal grace, is a rich reality that includes forgiveness of original sin and all personal sins, birth into the new life by which man becomes an adoptive son of the Father, a member of Christ and a temple of the Holy Spirit. By this very fact the person baptized is incorporated into the Church, the Body of Christ, and made a sharer in the priesthood of Christ.

1280 Baptism imprints on the soul an indelible spiritual sign, the character, which consecrates the baptized person for Christian worship. Because of the character Baptism cannot be repeated (cf. DS 1609 and DS 1624).

1281 Those who die for the faith, those who are catechumens, and all those who, without knowing of the Church but acting under the inspiration of grace, seek God sincerely and strive to fulfill his will, can be saved even if they have not been baptized (cf. LG 16).

1282 Since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. Entry into Christian life gives access to true freedom.

1283 With respect to children who have died without Baptism, the liturgy of the Church invites us to trust in God's mercy and to pray for their salvation.

1284 In case of necessity, any person can baptize provided that he have the intention of doing that which the Church does and provided that he pours water on the candidate's head while saying: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit."

[Salvation]

That was a Baptism of Desire.

There is also a Baptism of Blood.

[Roman_War_Criminal]

Romans 10:9-10
John 6:29
Acts 16:31

[impactplayer]

Roots in Paradise (RIP)

That’s what I want on my tombstone – Roots in Paradise. I will die – I know that. But that is not what I’m thinking about now. My thoughts, plans, and actions are built on living.

I have been immersed in a study of David and of the Revelation of John as of late, and this has helped focus my vision. David never “worked” to get the throne – God had said it would happen so David could wait, endure, and forego all thoughts or vengeance. And in Revelation we get to “see” God in total control, all things working toward His plan – and the vengeance is, indeed, His alone. As I work on these enduring principles – God is in control and I can wait – I find myself being rooted more and more in the life to come – in Paradise. Now don’t get me wrong, there’s nothing wrong with living in this life – I really love it! But putting down roots – now that’s another thing all together. Because I have learned that I am changed by the soil from which I pull my sustenance. The soil of this earth turns my heart towards apathy, restlessness, envy, anger, revenge, and self. It really cannot be helped. We are what nourishes’ us. So as long as I am nourished by the soil of this earth, I am fighting a losing battle – a battle I cannot win.

But put those roots in the soil of Paradise – and these things simple begin to fade away. This soil yields compassion, peace, contentment, love, patience, and – yes – Joy! Now this is a foundation upon which I can truly build my thoughts, plans, and actions for living. Not because this world does not matter – but because it matters so much that I don’t have to concern myself with outcomes – that is Heavens’ concern. I just concern myself with today.

Sounds like a cop-out, doesn’t it? I can have it all now AND in the life to come? But that is just what we are promised. “I have come that you may have life, and have it to the full”. These are not my words, but His. I’m just trying to figure out how that happens. And it all has to do with roots – and the soil they are planted in.

So how does this “transplant” happen? It starts with Baptism. In Baptism I die (am uprooted) to take root (am transplanted) into Paradise – my new home. But as soon as the service is over, I start putting down roots once again in the earth. It’s the way of the world – how can I avoid it? David did (for most of his life) and John saw it. It’s the assurance of things hoped for, the promise of things to come. And this must be my vision – my focus – my future. As long as I can maintain this, my roots stay firmly in place. Then, and only then, can I truly live the life I was given to live in this world.

It all starts with a simple principle – one guaranteed to work every time – keeping my Roots in Paradise! – That’s what I want on my tombstone.

[Nifster]

IF it was so important don’t you think it would have been?

[Aliska]

People should broaden their vision and understanding to consider the beliefs and practices of all the ancient churches and not just the American churches and their various interpretations of the scriptions.

I don't deny the bible *can* sometimes be the sole vehicle to Christ and salvation but I do not believe that it was intended to be the exclusive means else why would Christ talk about his Church and at least allude to an organization with various clergy and roles?

Is water baptism necessary? Why would believers be told to do it and practice it if it wasn't essential? And the gospels don't tell us everything but thank heaven we have them. My personal opinion is that baptism was to be the norm but circumstances play a huge role. And who am I to say who is saved and who not? I can quote what the bible says (in some passages), but it is up to God who is saved.

I have started looking for what the ancient churches believed; I'll name a few I know about: the seven churches of Revelation, the Coptic Church, the Catholic and Eastern Orthodox once united; the Antiochan church; probably more I didn't name.

In my journey, it mainly centers on the celebration of the Eucharist. Is it necessary? Is it necessary to believe the correct teaching about the real presence of Christ or symbolic? From my searching, it appears all the churches I named believed that it did become the body and blood of Christ after the various prayers by the priests of the different rites (I think they are all called priests). There are some variations in the consecration and reception, etc., but the essential teachings are the same.

[editor-surveyor]

.
People should broaden their vision and understanding to consider the the written word of Yehova, and dismiss the idiotic beliefs and practices of all of the “churches” men concoct in their fantasies.

Biblical “baptism” is diving into a running stream to symbolize the washing away of their lawlessness.

Yeshua’s disciples (thousands of them) did it, but churches follow man, not Yeshua.
.

[Aliska]

So what church do you go to? I agree the biblical baptism was in a running stream but I don't agree that it negates all other forms of water baptism.

Why do you have to use an unfamiliar form of Yehova and Yeshua? Doesn't that depend on whose translation of the bible is used? Jesus called God Holy Father.

[editor-surveyor]

.
>> “The fact is - the thief died under the Old Covenant and could not be saved by the blood.” <<

That has to be the most nonsensical pile of balderdash I have ever read on Freerepublic!

If that blood can't save you, you can't be saved!

The entire Kehillah of Yeshua, from Adam onward require the shed sinless blood of Yeshua to be saved on that day when the dead rise first, then the living that remain are changed in the twinkling of an eye into specially created “sons of Yehova.”

Read Jeremiah! The ‘Old Covenant’ is the Renewed Covenant perfected in the sinless blood of Yeshua.
.

[Ruy Dias de Bivar]

We fought the Campbellite wars on FR about 12 years ago and what a fight it was!

You want to think pickles? Then read on line the original statement on making pickles from the ancient Greeks.

BAPTO. Plunging a cucumber into boiling water. Blanching as mom used to say. In and OUT!

Baptizo. Submerge into the vinegar to take on the flavor of vinegar causing a change in the cucumber.

Plunging someone in and out of water is not a Baptizo although the act later did take on the meaning of the word.

The baptism INTO CHRIST is not an in and out baptism. Baptism into Christ, not water, is a permanent immersion in which you take on the nature of Christ.

http://www.biblestudytools.com/lexicons/greek/nas/baptizo.html