Understanding Baptism
Fully quoted from the KJV for your convenience. Some verses
may be repeated. Where you see (CCC) this is referring to the Catechism of the
Catholic Church.
Baptism is
very simply the initiation into the body of Christ, the Church. Baptism is the
general way to salvation. In Scripture being “born again” is a reference to
baptism and not only or simply a state of mind. We must be baptized born of
water and Spirit this being “born again” is explained in this way:
“Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again.” (John 3:4-7)
Baptism isn't simply a symbolic sign of our faith it is much
more than that. Without it we cannot enter the Kingdom! Notice what Jesus
and his disciples do (in verse 22) after the part about being born again. "After
these things came Jesus and his disciples into the land of Judaea; and there he
tarried with them, and baptized.” (John 3:22)
“He that believeth and is baptized shall be saved; but he
that believeth not shall be damned.” (Mark 16:16) We are told here that we must believe and be baptized. On the contrary
if we do not believe and are not baptized we cannot enter the kingdom. This
verse can be compared to John 3:5 quoted above. These verses stress the necessity
of baptism and is not the language of symbolism.
We are saved, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;” (Tit 3:5) This also goes along with what is being said in John 3 quoted above.
We are saved, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;” (Tit 3:5) This also goes along with what is being said in John 3 quoted above.
More on being born
again. “Being born again, not of corruptible seed, but of incorruptible, by
the word of God, which liveth and abideth for ever.” (1 Peter 1:23) If we take this last verse on its own we may be inclined to
think that the word of God only and not baptism saved us, but what is being
said here if we take all the Scripture into account is that the Word of God is
what makes it all possible. It is the words of Christ being said over the person
being baptized, and the power of the Holy Spirit which gives the waters of
baptism its powerful effects to change the state of our souls.
“Holy Baptism is the
basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua), 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.” (CCC 1223)
"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." 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." "With love and solicitude mother Church already embraces them as her own."49 (CCC 1247-1249)
“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.” (CCC 1262)
Remission of Sin
We receive sanctifying Grace at baptism, this Grace removes
all stain of Original Sin passed on to us through Adam. The waters that saved
Noah and his family is a type of baptism scripture explains.
“Which sometime were
disobedient, when once the longsuffering of God waited in the days of Noah,
while the ark was a preparing, wherein few, that is, eight souls were saved by
water. The like figure whereunto even baptism doth also now save us (not the
putting away of the filth of the flesh, but the answer of a good conscience
toward God,) by the resurrection of Jesus Christ:” (1 Peter 3:20-21)
“For since by man came
death, by man came also the resurrection of the dead. For
as in Adam all die, even so in Christ shall all be made alive.” (1 Cor
15:21-22) We are made alive by dyeing to sin, repenting and being baptized.
“Now when they heard
this, they were pricked in their heart, and said unto Peter and to the rest of
the apostles, Men and brethren, what shall we do? Then Peter said unto them,
Repent, and be baptized every one of you in the name of Jesus Christ for the remission
of sins, and ye shall receive the gift of the Holy Ghost.” (Acts 2:37-38)
The Scriptures teach us that while baptism is necessary for
salvation and initiation into the body of Christ it is also necessary for the
remission of sins, which is how baptism saves us (1 Peter 3:21 stated in
context above). Remember we must take all the verses as a whole and not allow
them to stand on their own or we may miss the point of the whole picture.
"Peter said to
them, “Repent, and be baptized every one of you in the name of Jesus Christ so
that your sins may be forgiven; and you will receive the gift of the Holy
Spirit." (Acts 2:38)
As in Mark's Gospel we see this again in Luke "He went into all the region around the
Jordan, proclaiming a baptism of repentance for the forgiveness of sins,"
(Luke 3:3)
“And now why tarriest thou? arise, and be
baptized, and wash away thy sins, calling on the name of the Lord.” (Acts
22:16)
“And such were some of
you: but ye are washed, but ye are sanctified, but ye are justified in the name
of the Lord Jesus, and by the Spirit of our God.” (1 Cor 6:11)
Baptism not only makes one a Christian, but it also forgives
all sins committed and confers sanctifying Grace upon the individual. Baptism
sanctifies us! In the Church adult baptism makes up the bulk of the baptisms
performed by the Church. However, because of the importance of baptism the
Church recommends that Christian families include infants and children into
this Christian right. We see in scripture that baptism itself is a means of
repentance and remorse for past conduct. In Scripture as we have seen with repentance
comes baptism which removes the past sins that we remorse in our selves. Repentance
is a means to the end and is not the end itself, there is more that needs to
be done and in Scripture baptism is the very next step.
We are then born again, new without sin!
Unlike our first birth under original sin, our second birth
is a new creation in Christ freed from this original sin, we become more like
Christ who is born and lived on earth without sin! Keep in mind unlike Christ
we are all sinners and capable of sin, but this does not mean that we can continue in sin and still be saved.
Baptism and Christ's
death
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? Therefore we have been buried with him by baptism into death, so that,
just as Christ was raised from the dead by the glory of the Father, so we too
might walk in newness of life." (Romans 6:3-4)
"when you were
buried with him in baptism, you were also raised with him through faith in the
power of God, who raised him from the dead." (Colossians 2:12)
The baptized have "put
on Christ." Through the Holy Spirit, Baptism is a bath that purifies,
justifies, and sanctifies. “As many of
you as were baptized into Christ have clothed yourselves with Christ."
(Galatians 3:27)
Hence Baptism is a bath of water in which the "imperishable seed" of the
Word of God produces its life-giving effect! "You have been born anew, not of perishable but of imperishable
seed, through the living and enduring word of God." (1 Peter 1:23 also stated
earlier)
Baptism is then something that actually affects us spiritually as well as physically making us like Christ, without sin. This is not the language of symbolism only, this is real and substantial. St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament."
Baptism is then something that actually affects us spiritually as well as physically making us like Christ, without sin. This is not the language of symbolism only, this is real and substantial. St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament."
Baptism and the Baptizer
Baptism was first communicated in the first century by John
the Baptist the one sent to prepare the way for the Lord. "the voice of one
crying out in the wilderness: ‘Prepare the way of the Lord, make his paths
straight,’ “John the baptizer appeared in the wilderness, proclaiming a baptism
of repentance for the forgiveness of sins. And people from the whole Judean
countryside and all the people of Jerusalem were going out to him, and were
baptized by him in the river Jordan, confessing their sins." (Mark 1:3-5)
"Although John
was the first to communicate baptism, the baptism of John was just a type of
Christ's baptism and did not confer grace upon the baptized." (The Council
of Trent Sess. VII, Canon I. on baptism, 1547 AD under Pope Paul III) The Council of Trent anathematized (strong
rejection of) the teaching that the baptism of John had the same effect as the
baptism of Christ.
St. Thomas Aquinas (a
great theologian) also answered that, "The whole teaching and work of John
was in preparation for Christ: just as it is the duty of the servant and of the
under-craftsman to prepare the matter for the form which is accomplished by the
head-craftsman. Now grace was to be conferred on men through Christ, according
to (John 1:17): "Grace and truth came through Jesus Christ."
Therefore the baptism of John did not confer grace, but only prepared the way
for grace; and this in three ways: first, by John’s teaching, which led men to
faith in Christ; secondly, by accustoming men to the rite of Christ’s baptism;
thirdly, by penance, preparing men to receive the effect of Christ’s
baptism." (Summa Theologica of St. Thomas Aquinas c. 1225–1274 AD, available at: www.newadvent.org)
Original Sin
Original sin is that first sin of man, the fall from
original Grace that Adam and Eve experienced (Genesis 3:1-24) and has passed on
to the entire human race. This sin of our first parents was passed on to ALL
MEN because all have sinned.
"Therefore, just
as sin came into the world through one man, and death came through sin, and so
death spread to all because all have sinned— sin was indeed in the world before
the law, but sin is not reckoned when there is no law. Yet death exercised
dominion from Adam to Moses, even over those whose sins were not like the
transgression of Adam, who is a type of the one who was to come. But the free
gift is not like the trespass. For if the many died through the one man’s
trespass, much more surely have the grace of God and the free gift in the grace
of the one man, Jesus Christ, abounded for the many. And the free gift is not
like the effect of the one man’s sin. For the judgment following one trespass
brought condemnation, but the free gift following many trespasses brings
justification. If, because of the one man’s trespass, death exercised dominion
through that one, much more surely will those who receive the abundance of
grace and the free gift of righteousness exercise dominion in life through the
one man, Jesus Christ." (Romans 5:12-17)
Saint Paul then goes on in Romans "Therefore just as one man’s trespass led to condemnation for all,
so one man’s act of righteousness leads to justification and life for all. For
just as by the one man’s disobedience the many were made sinners, so by the one
man’s obedience the many will be made righteous." (Romans 5:18-19)
John the Baptist (as already mentioned) comes before Christ
preaching the "baptism of
repentance" announcing to the world the coming of the Christ, who is later
referred to as the new Adam. The first Adam brought sin and death into the
world and the new Adam brings the forgiveness of sins and everlasting life!
"For since death
came through a human being, the resurrection of the dead has also come through
a human being; for as all die in Adam, so all will be made alive in
Christ." (1 Corinthians 15:21-22)
The Catholic Church thus teaches that baptism forgives not
only the sins that we may have committed prior to baptism called actual sins,
as in baptism after the age of reason (adult baptism), it also removes the
stain of this original sin inherited in us. It is this original sin that is
removed during infant baptism.
Infant Baptism
To make the case for infant baptism we can look to Scripture
and Tradition. We see that Christ would not have denied the children salvation
and being incorporated into the Church. Remember we have to take the Scriptures
as a whole and not have a verse stand on its own for our interpretation.
“And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.But when Jesus saw
it, he was much displeased, and said unto them, Suffer the little children to
come unto me, and forbid them not: for of such is the kingdom of God.” (Mark
10:13-14)
In the synopsis of the Mark passage in the Gospel of Luke we can see that the word children is rendered infants. So we can be open to the fact that both accounts are right and children of all ages were brought to him.
In the synopsis of the Mark passage in the Gospel of Luke we can see that the word children is rendered infants. So we can be open to the fact that both accounts are right and children of all ages were brought to him.
“And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them. But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God." (Luke 18:15-16)
Christ himself would have no one denied salvation and incorporation
into his Church. We can take from the above verses and all of the ones we seen
already that Christ does would not deny infant baptism in fact he seems here to be in-explicitly
condoning it. He gives them a blessing surly he would have them receive baptism by the faith of their parents. More to the point if we respect and believe in the authority of
the Catholic Church as it has come down to us by Christ, in which Christ speaks
to us through his Church the pillar and ground of the truth. We must then accept what he teaches through it.
“But if I tarry long,
that thou mayest know how thou oughtest to behave thyself in the house of God,
which is the church of the living God, the pillar and ground of the truth.” (1
Tim 3:15)
Baptism replaces circumcision. “In whom also ye are
circumcised with the circumcision made without hands, in putting off the body
of the sins of the flesh by the circumcision of Christ: Buried with him in
baptism, wherein also ye are risen with him through the faith of the operation
of God, who hath raised him from the dead.” (Col 2:11-12)
The Jews celebrated the right of circumcision at the 8th
day after the birth of the child. Likewise infant baptism should take place around
the same time, some may say even exactly on the eighth day. There is no exact
day in the Church that a child must be baptized, but the sooner the better is
the rule. More on this see the jimmy Akin video below.
We can safely assume that infants were baptized along with
their parent converts to the faith from the next verses. Of course infant
baptism is not explicitly taught in Scripture. The authority of the Church
given by Christ has explicitly and infallibly proclaimed this practice as necessary
and holy.
We see in Scripture in addition to the above verses, that
whole households were converted and baptized. This would have included anyone
living in the household especially infants and children of all ages.
“And when she was baptized, and her
household, she besought us, saying, If ye have judged me to be faithful to the
Lord, come into my house, and abide there. And she constrained us.” (Acts 16:15)
“And they said,
Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And
they spake unto him the word of the Lord, and to all that were in his house. And
he took them the same hour of the night, and washed their stripes; and was
baptized, he and all his, straightway.” (Acts 16:31-33)
“And I baptized also
the household of Stephanas: besides, I know not whether I baptized any other”
(1 Cor 1:16)
“And if it seem evil
unto you to serve the Lord, choose you this day whom ye will serve;
whether the gods which your fathers served that were on the other side of the
flood, or the gods of the Amorites, in whose land ye dwell: but as for me and
my house, we will serve the Lord.” (Jos 24:15)
In the Jewish tradition concerning circumcision likewise all
of the males had to be circumcised even the servants of the household. The
circumcision took place on the eighth day of birth, but also adult converts to Judaism
had to be circumcised to become Jews and sharers in the Covenant promises. Baptism replaces circumcision and likewise was administered to infants as well
as adults from the 1st century until today. This goes to show that
infant baptism is just as valid as adult baptism and was in fact a practice in
the Church since the 1st century.
How are infants baptized
if they can’t repent and have faith?
Infants are baptized according to the faith of the whole
church and by the faith of the parents or guardians who wish for the child to
be raised a Christian and do not wish to exclude them from the New Covenant
promises. Also what comes to mind is the fact that Christ being a perfect human
being, the Word made flesh, makes up for what is still lacking in us after we
believe and have come to him. If this is true for adult sinners surly it is true
for the infant who being below the age of reason and lacking faith can still
participate in the New Covenant in Christ and the salvation of his or her soul.
The Catechism
explains it best. “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. 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.
Christian parents will recognize that this practice also accords with
their role as nurturers of the life that God has entrusted to them. 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. Baptism
is the sacrament of faith. 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. Their task is a truly ecclesial function (officium). The whole ecclesial
community bears some responsibility for the development and safeguarding of the
grace given at Baptism.” (CCC 1250-1255)
We can further look to the historical writing in the Church
(The Early Fathers and Doctors of the Church) that infant baptism is a
historical fact of Christianity.
St. Hippolytus of Rome from the 3rd (215 AD) century
wrote, “Baptize first the children and if
they can speak for themselves, let them do so. Otherwise, let their parents or
other relatives speak for them.” (The Apostolic Tradition 21) Origen a Doctor of the Church also wrote in the 3rd
century (244 AD) “the Church received from
the apostles the tradition of giving baptism also to infants” (Commentary on
Romans 5, 9) In 252 AD, the Catholic council of Carthage condemned the
opinion that infants must wait until the eighth day after birth to be baptized,
as was the case with circumcision. St. Cyprian of Carthage, Letter 64 (59), 2)
In Conclusion
Baptism is not only a symbolic act of faith, and outward
expression. Baptism as we have seen in Scripture is much more than that it is something
that is necessary for salvation and changes us into Christians! By baptism we
become adopted children of God! We can see from Scripture that it is not only
possible, but probable that infants were included in the practice of baptism
even from the 1st and 2nd centuries of the Church.
I have mentioned that baptism is the general way to
salvation indicating that there are and will be those who are saved without
baptism. The thief on the cross with Christ comes to mind. Also we may safely
assume by God’s good Grace and Mercy that people who die before the age of
reason and without baptism are in fact saved.
How does that fit in? It is a teaching of the Catholic
Church that while baptism (being born again of water and the Spirit) is the
general way to salvation some may not be able to receive it. I would like to
introduce you to “baptism by desire.” The Church has introduced this term to
explain how one can be saved without a baptism of water. Simply if one desired
to be baptized and died before baptism could be administered then the person is baptized
simply because he desired it, but just could not get it before death. In the
case of people before the age of reason (who are not baptized when they die) it is by baptism of desire and according
to the faith of the whole Church that they are in fact baptized and saved.
Therefor an unwilling exclusion from water baptism will not jeopardize salvation. If it be a willful rejection of Christ’s saving message and baptism, than therein lies a problem according to the Church and Scripture (as shown in this article). A baby of course cannot reject Christ and his saving message they would not be excluded and in fact are baptized by the desire of the Church and or the parents. This however must never be a reason to withhold baptism from an infant or anyone who is incapable of understanding.
Therefor an unwilling exclusion from water baptism will not jeopardize salvation. If it be a willful rejection of Christ’s saving message and baptism, than therein lies a problem according to the Church and Scripture (as shown in this article). A baby of course cannot reject Christ and his saving message they would not be excluded and in fact are baptized by the desire of the Church and or the parents. This however must never be a reason to withhold baptism from an infant or anyone who is incapable of understanding.
There is a lot to it, but with the Holy Spirit we can dive
into the Scriptures and open our hearts to understanding. I hope that I have
been able to show you from Scripture that the position of the Catholic Church
is the most biblical one.
“Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” (Hebrews 10:22)
“Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” (Hebrews 10:22)
Thanks for reading!
By Joanne Utke
Previous posts by me :) Salvation Assurance a Commentary on Philippians 2:12
Works Salvation
By Joanne Utke
Previous posts by me :) Salvation Assurance a Commentary on Philippians 2:12
Works Salvation
For more info please see The Catechism of the Catholic Church on Baptism.
Infant Baptism
Baptism Saves You
The Necessity of Baptism
Infant Baptism
Baptism Saves You
The Necessity of Baptism
Also watch and listen to these short videos on this page as
well as check my other articles.
All verses used in this article:
John 3:4-7
John 3:22
Mark 16:16
Titus 3:5
1 Peter 1:23
1 Peter 3:20-21
1 Cor 15:21-22
Acts 2:37-38
Acts 2:38
Luke 3:3
Acts 22:16
1 Cor 6:11
Romans 6:3-4
Colossians 2:12
Galatians 3:27
Mark 1:3-5
Romans 5:12-17
Romans 5:18-19
1 Corinthians 15:21-22
Mark 10:14
Luke 18:15
1 Tim 3:15
Col 2:11-12
Acts 16:15
Acts 16:31-33
1 Cor 1:16
Joshua 24:15
Hebrews 10:22
