Two Views of Baptism and the Unity of the Church

Trinity Fellowship's first pastors came from different denominational backgrounds and did not all hold to the same view of baptism. Ever since, our church has honored both those who believe that their children should be baptized when old enough to personally declare faith in Christ and those who believe it right to follow the pattern of circumcision and baptize their infants.

Given God's emphatic instruction to us on church unity, baptism should not be an issue that divides us. The Psalmist saw how pleasant it is when brothers and sisters live together in harmony. Jesus prayed that the church would reflect the oneness of the Trinity. The Apostles call us to bear with one another and to welcome one another. Typical human divisions are overcome in Christ. Therefore, we are eager to maintain the unity of the Spirit in the bond of peace.

In Trinity Fellowship we do not forbid discussion of the two views of baptism. In fact it is healthy to discuss our understanding of Christian doctrine with one another. However, certain doctrines are more central to our faith than others. Jesus spoke of weightier matters of the law (Matt 23:23). Paul identified the resurrection as of first importance (1 Cor 15:3). Paul accepted that other matters are disputed (Rom 14:1). Secondary doctrines, then, may be discussed, but should not ultimately divide us.

In the big picture, credo-baptists (those who hold to believer's baptism) and paedo-baptists (those who hold to infant baptism) are united in their belief that baptism symbolizes both the grace of God and our response of faith. However, paedo-baptists see in baptism more of an emphasis on God's grace, while credo-baptists see more of an emphasis on the response of faith. We can dig deeper into other differences as well:

Biblical evidence for a Protestant understanding of infant baptism:

• In the New Testament era, households were baptized (Acts 11:14; 16:15, 33; 18:8; 1 Cor 1:16). Presumably, this would include the children of the new believers.

• In some NT passages, parents' belief in Christ extends in some fashion to their children (Acts 2:38–39; 16:31; 1 Cor 7:14). Thus the pattern wherein faith comes first and baptism second (credo-baptists emphasize this pattern) is met by means of the parents' faith.

• The rite of circumcision was the sign of God's covenant with Abraham. That covenant is still in effect today; its promises are valid for the church today (Gal 3:15–18, 29; Rom 4:13–17). Thus, there is continuity between the OT rite of circumcision and the NT rite of baptism (this is also indicated by Col 2:11–12). In the OT, infants entered the covenant community through circumcision. In the same way, infants enter the covenant community today through baptism.

• Just as with circumcision in the OT, so also with baptism in the NT, not everyone in the visible covenant family (those who are baptized as infants) is part of the true covenant family (see Rom 9:6b). In a Protestant understanding of infant baptism, baptism does not save; it does not wipe away original sin; it does not bring about regeneration. Baptized children must still come to a mature faith in Christ when they are old enough.

  
  

Biblical evidence for believer's baptism:

• The pattern in the New Testament is, first faith, and subsequently baptism (Matt 28:19; Acts 2:41; Acts 8:12; 9:18; 10:47–48; 16:14–15; 18:8). Thus, no one should be baptized until they personally come to repentance and faith.

• The New Testament fulfillment of circumcision is not baptism, but circumcision of the heart, that is, the new birth (Rom 2:29). Furthermore, if we followed the pattern of circumcision strictly, then only baby boys should be baptized.

• Nowhere in the Bible are we explicitly told to baptize our infant children (in response to which paedo-baptists observe that nowhere is it forbidden either).

Conclusion

Whichever view one holds, baptism is the Christian rite of initiation. Baptism is what Augustine called a "visible word." The ceremony pictures the washing away of sins (Acts 22:16). It visualizes our death and resurrection with Christ (Rom 6:1–11; Col 2:11–12). Baptism does not save; it is effective only when accompanied by personal faith and repentance. Baptism speaks to us of God's grace, and of the believer's faith, but also provides an opportunity for the entire church to rejoice as they welcome a new member into God's family.

Photo credit: Erda Estremera on Unsplash