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MYSTICISM IN BAPTISM
The Lord’s Table holds a
mystical quality among the sacraments. The action is unique in that it
represents not only participation and initiation into the body of Christ. Baptism
also affords believers participation in the life of Christ, for the redeemed
buries the old way of life and enters the new. In such a manner, Baptism
involves sharing in the death, burial, and resurrection of Jesus Christ.
Baptism’s Biblical and
historical foundations are replete and necessary to understand a fitting
employment of the sacrament. Similar to the Lord’s Table, Baptism should be
employed publicly, as it represents to the people of God one’s election. Though
performed as an individual, Baptism also indicates incorporation into a
communal body—the church. Thus, the sacrament of Baptism should be executed
before the entirety of the local church.
This chapter explores the Biblical,
theological, and historical foundations of Baptism as well as presents
implications of one who chooses to follow Christ in obedience through the
sacrament. Moreover, an examination of the means and mode will be offered for
clarification on what is Biblical and right. Although this book is presented
from a (certainly) reformed viewpoint, one must be mindful of the grace that is
necessary between believers of varying traditions. Therefore, the possibility
of other interpretations surely subsists among the people of God, and charity
should be shown between all people of the Christian faith.
Biblical and Historical
Foundations of Baptism
The sacrament of Baptism is
exceedingly significant and should not be neglected in Christians’ lives.
Various interpretations surrounding Baptism subsist, all of which point to a
greater reality that God’s people are changed by the Lord Jesus Christ and, in
effect, have chosen to die to selfish desires. The New Westminster
Dictionary of Liturgy and Worship defines Baptism as “the rite whereby a
person is made a member of the church.”[1] In a way, therefore, the
sacrament of Baptism includes covenant membership at its core (i.e. the act of Baptism
is that which serves as an initiation into the family of God).[2] The roots of water for
cleansing and Jesus Christ beckoning his people to be crucified with him daily
and carry their cross (Gal 5:24) realizes the meaning of Baptism.
Baptism is a call to die, for in
God’s Kingdom, the one that loses his life finds it (Matt 16:25) (i.e. God’s
economy is inverted from the world’s and, in fact, does not make sense to the
world—it is foolishness) (1 Cor 1:18). A proper survey of the Old Testament
roots of Baptism should grant a better understanding of its meaning,
significance, and why it is so crucial to living in obedience in the Christian
life.
Old Testament Roots
The Old Testament, in many ways,
foreshadows what would become ameliorated through the New Covenant in Jesus
Christ. Although Baptism is a solely New Testament practice insofar as its
meaning, certainly, typological instances exist. Also, Old Testament water
rituals are built upon a long-standing development of cleansing.[3] Although a variety of
perspectives exist on the rite of Baptism, in the Baptist tradition, generally,
the ordinance[4]
is an action employed as a public display and initiation into the family
of God.[5]
Catechism shifted from before Baptism to after Baptism in the
medieval church as infant Baptism became the most common path of initiation. In
the Western church, anointing with oil (chrism) became detached from Baptism
and developed into a separate sacrament (confirmation). First Communion was
also delayed until the child was old enough to understand the significance of
the Eucharist.[6]
Baptism in the
early church (and indeed throughout church history) was surely a corporate act
(as were both sacraments).[7]
As a public display of one’s profession of faith in Christ, Baptism subsists
since the early church as the sign that a person has been changed by Jesus
Christ and is a part of his family.[8]
The Old Testament typologies of Baptism point to what would be improved in the
New Covenant but hold roots in the cleansing power of God alone.
Baptism’s Old
Testament roots first reveal that the sacrament is a symbol of total cleansing.
In the account of Jonah, he is swallowed into the belly of a fish and then
given a resurrection of sorts (Jonah 2:5-6). Jesus even utilized the story of
Jonah as a type of his own Resurrection (Luke 11:29-30). Moreover, Peter
references the story of Noah as a type of Baptism. He writes,
…because they formerly did not obey, when God's patience
waited in the days of Noah, while the ark was being prepared, in which a
few, that is, eight persons, were brought safely through water. Baptism,
which corresponds to this, now saves you, not as a removal of dirt from
the body but as an appeal to God for a good conscience, through the
resurrection of Jesus Christ” (1 Pet 3:20-21).[9]
In all instances referenced, God completely saved the parties
involved from dire situations. Noah and his family were kept safe from the
flood, and Jonah was kept safe from drowning. Additionally, both Noah and Jonah
were given opportunities to save others and be used by God after the employment
of water to save them. Such is the case with Christian Baptism.
Baptism is secondly a symbol of the new mode of life. As
water was used in the accounts of Jonah and Noah, water is also used in the New
Testament sacrament of Baptism. In the account of Moses, water was used to
firstly save Moses as a baby (Exod 2:1-10) and subsequently to save the Hebrews
through the actions performed by God through Moses (Exod 3-11). Further, Elisha
began his ministry after the rapture of Elijah by passing through the waters of
the Jordan River (2 Kgs 2:9). In a total and complete way then, God used water
to accomplish his work through what might be considered regular people. Through
the water, bold accounts through history have been made.
In the Old Testament, water also symbolizes an element of
life. Water has been an important symbol throughout Biblical history: Noah and
his family were saved from worldwide destruction through the waters of the
flood; the Israelites under Moses gained their freedom from slavery through the
waters of the Red Sea; the Israelites under Joshua entered the Promised Land
through the waters of the Jordan River; Elisha began his ministry after the
rapture of Elijah by passing through the waters of the Jordan; John the Baptist
called for repentance to be shown through Baptism in water; and every Christian
since Jesus’ Ascension has used Baptism in water to show their repentance from
sin and faith in Christ.[10]
When Jesus was baptized (Matt 3:13-17), his action was
predicated upon a covenant that would be made permanent and better (i.e. the
action of John the Baptist in baptizing people with water, although new in
Judaism, held a substantial basis in cleansing, for God would soon cleanse his
people from sin in an undeviating manner). Therefore, John’s call to behold the
Lamb of God who takes away the sin of the world (John 1:29) is a call that
should be realized by all who profess Jesus Christ as Lord. The waters into
which believers are immersed[11] are symbolic of the total
cleansing performed by the Lord Jesus Christ and the new life in which
Christians are called to live. As the water consummately washes one physically,
he or she dies to the old way of life and hence forth lives in a new way of life
beckoned by Jesus Christ. Baptism is symbolic, but Baptism is also realized, as
Christians publicly declare their new way of life.
Baptism Through the Lens of the New Covenant
Jesus Christ radically changed the way cleansing is viewed.
Rather than a temporary solution for a permanent problem, through the blood of
Jesus Christ, God’s people are now given a perpetual cleansing through their
own spiritual Baptism (John 3:5).[12] As a physical act, Baptism
symbolizes a spiritual reality in which Christians live to new life in Christ.
The immersion of the entire physical body is significant in that the complete
washing symbolizes two realities:
1)
the physical cleansing
of the life itself and
2)
death to self and life
in a new way.
“The presentation of the body in Baptism, so that it
might be rendered sacrificial in union with the body of Christ, manifests a
fundamental principle of Christian ethics that grounds its imperatives.”[13] Physical water Baptism is a
symbol, but it is also a reality. Without comprehending Baptism as a reality,
the practice is null and void. “Baptism, [however], invariably associated with the proclamation of the advent of the
messianic age, constitutes, along with repentance and faith, the appropriate
response to the good news that the new age had dawned.”[14]
The veracity of one’s life after his or
her public profession of faith, therefore, may not be detached from the
symbolic expression of Baptism.
A Christian is baptized in obedience to the command of
Jesus Christ (Matt 28:19-20), but believers must live in the reality of Baptism.
To be sure, “the meaning of Baptism is principally prospective, rather
than retrospective. Baptism is a pledge and seal that anticipates future
resurrection, adoption, and the redemption of our bodies.”[15] A
renewal of Baptism[16] then
should qualify not as a separate Baptism but rather a recollection of what has
happened spiritually to an individual in the reality of spiritual Baptism.
Baptists traditionally regard the ordinance of Baptism as an act that doubles
as a public covenant with the local church and, thus, necessary for membership.[17] The
covenant, however, includes an understanding that one’s life has been changed
by a relationship with Jesus Christ, which bids individuals die to an old way
of life and live in a new reality—namely daily being crucified with Christ (Gal
2:20). Therefore, Baptism comprises more than a mere physical act; in a
mystical way, the Baptismal candidate participates in the death of Christ,
abandonment of his or her old desires, and total cleansing of sin.
The New
Covenant in Christ is better than the Old Covenant, for what humankind could
not keep (the law) Jesus fulfilled (Matt 5:17). Through the lens of the New
Covenant, therefore, believers abandon the old way of life in not only becoming
positionally righteous but being made actually righteous. The new way of life
is not perfect but is rather progressive. Said another way, as God transforms
his people from one degree of glory to another (2 Cor 3:18), the pattern of
life becomes more like Christ (Rom 8:29). Christians are assuredly not made
complete (Phil 1:6). Nevertheless, the process of sanctification begins when an
individual begins a personal relationship with Jesus Christ as Lord.
Baptism is a
symbol but also a reality. The Apostle Paul writes, “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” (1 Cor 12:13).[18] Paul’s reference to Baptism
here marks an apparent moment in a believer’s life when he or she is changed by
the Holy Spirit: conversion or the new birth. As such, Baptism must hold a
connection to a changed life. Without such change, the sacrament is not
sacramental at all but rather a public display not founded in truth.
The reality of Baptism
is found in presenting life as a spiritual act of worship (Rom 12:1-2). God’s
people are called to obedience in all facets of Jesus’ example including Baptism.
The implications of Baptism’s symbol, however, are deeper than a mere public
display. As a part of the corporeal body of Christ, if someone questions
another’s participation in the church, the person being questioned should be
able to point to not only his or her Baptism but (more) the reality it
symbolizes. This is one substantial reason this book supports the practice of Believer’s
Baptism in which a professing Christian can articulate their faith accurately.
Capitol Hill Baptist Church’s stance on Baptism contends that “the normal age of Baptism should be when the credibility of
one’s conversion becomes naturally evident to the church community.”[19]
Although Baptism is not synonymous with salvation, the Baptismal
candidate should surely be a professing believer with evidence of a changed
life, as the symbolism of Baptism is based in reality. An Old Covenant method
of cleansing could not be sustained. The New Covenant method of Baptism,
however, is permanent and symbolizes not only a one-sided forgiveness where God
cleanses his people of sin but also a connected personal death to the old way
of life and an awakening to the reality of new life in Christ.
The Baptism of
Jesus
Contentions for
Baptism should not be made without an awareness of Jesus’ own Baptism and what
it represents. The account is found in all four Gospels (Matt 3:13-17, Mark
1:9-11, Luke 3:21-22, John 1:32-34). The Baptism of Jesus is significant in its
manifold implications. Although disparate from the rest of humankind
foundationally, the Baptism of Jesus holds stalwart connections to Jesus’
position as the Messiah. In his declaration of Jesus as the “Lamb of God, who
takes away the sin of the world” (John 1:29), there is a foundational truth
that John recognized Jesus as the one who had been prophesied for centuries and
was the fulfillment in such prophecies.
One might
wonder the purpose of Jesus’ Baptism. One reason is to declare Jesus as the
Messiah. John the Baptist was declaring that Jesus is the one who had been
prophesied and foretold (Is 40:3). Jesus is a descendant of Aaron and,
therefore, holds priestly rights (Luke 1:5). His sacrifice, therefore, would
suffice as atonement for the sin of his people.
Moreover,
Jesus’ Baptism reveals his identification with sinners. While Jesus was not
conceived in sin, he humbled himself and took on the form of a human (Phil
2:7). Therefore, Jesus understands human weakness and struggle because he faced
it yet perfectly (Heb 4:14-16). The Baptism of Jesus, furthermore, exists as an
example for God’s people after his earthly ministry. Jesus commands his people
to be baptized as an act of obedience and in correlation to the change in their
lives so he set the example himself and did so perfectly, for Jesus lived a
perfect life.
Jesus’
perfection does not negate his Baptism, for in an act of obedience, he obeyed
the Father through the sacrament. Christians today are called to do the same.
Jesus fulfilled the law because his people were incapable of doing so. His Baptism
then symbolizes a reality that professing believers now live in new life to
Christ and in obedience to him as people who are positionally righteous and
being made actually righteous.
“Baptizing Them
in the Name:” The Church’s Mission
The final
command Jesus gave upon his Ascension is known as the Great Commission (Matt
28:19-20). Worship is the ultimate goal of the church,[20]
but this Great Commission might be understood as the church’s mission. Part of
that command is to baptize in the name of the Father, the Son, and the Holy
Spirit (Matt 28:19).[21]
Jesus demonstrated to believers the example of Baptism. As a symbol of dying to
self and living in new life with Christ, Baptism is a significant part of every
Christian’s spiritual journey. It is no coincidence that Jesus’ final command
prior to his Ascension includes Baptism.
Although Baptism holds New Testament roots, there are Old
Testament accounts with regard to water and cleansing that believers must
consider. As part of the New Covenant, no longer must God’s people come from a
Hebrew bloodline, for indeed, the church has been adopted and grafted into
God’s family. To make disciples (Matt 28:19-20), the visible sign of following
Christ is a step of obedience that should not be negated. The church is to make
disciples and baptize in the name of the Father, the Son, and the Holy Spirit,
for Christian life functions from such an order. Baptism then is a key first
step of obedience for believers.
Theological Implications of Baptism
Baptism is both an ordinance (a
sacred act ordained and instituted by Jesus Christ in which the church
participates communally) and a sacrament (an act through which God’s people may
participate with Christ and each other in a mystical manner) with multifarious
theological implications. Such implications, however, are rooted in a reality,
without which the practice of Baptism does not have a foundation. Baptism
symbolizes a new way of life. For the Baptismal candidate, the way God changes
a person is consummate. The new way of life, therefore, includes a public
commitment to God and his people and is indissolubly connected to repentance
(i.e. without evidence of a changed life, Baptism is unfounded).
Moreover, Baptism symbolizes an
expectation of suffering for Christians. Suffering is a certainty for all
believers. Theological implications surrounding Baptism should include such an
expectation. Although God’s people are assured difficulty, however, Jesus has
mediated a covenant, which yields a better outcome for them, which is why
believers are blessed (Matt 5:10) for suffering. Baptism represents one’s
decision to follow Christ, share in his suffering, and to do so with joy.
Overall, Baptism symbolizes a
new desire. Where the Baptismal candidate once held a sinful desire, he or she
now possesses a matchless desire for Christ and for his glory. When the
believer is immersed beneath and Baptismal waters, in a mystical way, he or she
arises cleansed by Christ and with a newfound desire to take up their cross and
follow Christ. These theological implications are foundational but contradict
the ways of the world and represent the way of the Gospel.
A
New Way of Life
A chief theological implication
of Baptism is the reality of new life. In response to Nicodemus’ inquiry
regarding Jesus’ miracles, Jesus said, “…unless one is born again, he cannot
see the kingdom of God” (John 3:3) and later clarified the meaning of both
water and Spirit birth (John 3:5). The Christian concept of rebirth is
essential to Baptism, for not only is the sacrament a symbol of reality, it is
part of such a reality.
Nicodemus’ inquiry of Jesus is
perhaps overshadowed by his motive for the encounter. The text in John 3
follows shortly after John’s account of Jesus cleansing the Temple. Thus, Jesus
likely already faced hostility from religious leaders. Nicodemus, a Pharisee,
insists that it is clear who Jesus is, “for no one can do these signs you can
do unless God is with him” (John 3:2). In response, Jesus, beholding true
motive and intent, pivots in his response by rejecting the priority of
Nicodemus and “radically questions his qualification for
sorting out ‘heavenly things.”[22]
The idea of a rebirth is foreign to Nicodemus, which is clear in his subsequent
question. “How can a man be born when he is old” (John 3:4)? “Even more
fundamentally, if there is any possibility at all that Jesus is the promised
Messiah, it would be more fitting for Nicodemus to ask himself if he is ready
for him.”[23]
Baptism is perhaps the most visible and real
symbol of a Christian’s faith in Christ. As Christians today contemplate the
Lord’s return aright only if, in consequence, they purify themselves (1 Jn.
3:1–3), so Jews in Jesus’ day best anticipated the coming of the Messiah when
they most wanted to be transformed in line with the promises of life under the
messianic age—to enjoy a new heart for God, cleansing and the fulness of the
Spirit.[24]
Said another way, Baptism, symbolizing reality,
is a part of the reality the candidate displays, for he or she conveys his or
her commitment to and faith in Christ through the rite, which is staunchly
linked to a genuine cleansing: new life. Without the reality of new life, the rite
of Baptism has not occurred but a mere meaningless ritual. Baptism is to be
obeyed by God’s people but only with a cleansed life.
Within the confines of the new way of life, Baptism
is the burial of the old life. Living in a new way of life is dependent on
removing the old way of life. Josephus “mentions that John’s Baptism, while an
outward symbol, was a purification ritual that took place only when ‘the soul
had been cleansed already by righteousness.’”[25]
Jesus gave his followers the radical commandment to take up their crosses and
follow him (Matt 16:24). Central to Baptism, therefore, is the notion of
obedience to Christ in the most difficult and extreme of circumstances this
side of heaven.[26]
The call to follow Christ, thus, is closely connected with a destruction of the
old life and an embracing of the new.
In Acts, there is no systematic
description behind the theology and practice of Baptism, but several themes
exist, including:
·
the
priority of faith and repentance prior to Baptism,
·
the
forgiveness of sins,
·
the
initiation into Christian fellowship, and
·
the
impartation of the Holy Spirit.[27]
Moreover, “Baptism events in Acts
demonstrate the belief that Baptism is to take place immediately after
conversion.”[28] In
any case, Biblical Baptism cannot be detached from repentance, for what the
sacrament symbolizes must be reality to be legitimate. Thus, the theological
implication of repentance is essential to the sacrament of Baptism.
Upon the Baptism of the believer, he or
she reveals to God’s people both being a part of a covenant with them and
rising from the old way of life to the new life in Christ. In a twofold manner,
Baptism is 1) a covenant before God’s people that one has been changed on the
inside (which impacts the way life is lived externally) and 2) a symbol of
perpetual unity with God’s people and union with Christ. The Apostle Paul
writes, “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” (1 Cor 12:13). The mystery of Baptism is that it is an external
expression of an internal reality and, thus, a succeeding
external reality (i.e. what will follow a believer’s salvation and Baptism is
obedience to Christ).
Baptism is a covenant with God’s
people. No longer are God’s chosen people limited by bloodline (Gal 3:28), for
Christ has created a new and better way (Heb 8:6). As with Communion, (when
possible) Baptism is to be employed publicly, for it is a communal statement of
identity with Christ. Baptism is a covenant between both the Baptismal
candidate and the family into which he or she is baptized.
Additionally, Baptism is a symbol of
unity with God’s people and union with Christ. Primarily a symbol of identity,
when one is baptized, he or she is publicly linked to a changed life and
oneness with Christ. All of God’s people are one in Christ (1 Cor 12:12).
Individuals, furthermore, are one with Christ and one with each other. Baptism
then is an initiation into the family of God—the mystery of participation in
the body of Christ.
Expectation of Persecution and
Difficulty
The Christian life can best be
described as identification with Christ, and that includes in all ways. For
example, following Christ is not only sharing in his glory but also in his
suffering (Rom 8:17-18, 1 Pet 4:12-19). For that reason, Christians must come
to expect persecution and difficulty for the namesake of Christ. Entering a
relationship with Christ without such an expectation gives a false sense of
anticipation that contradicts a world that hates Christ. Baptism symbolizes not
only new life in Christ but the reality of such a life. In four ways, Baptism
symbolizes the reality of sharing in the sufferings of Christ.
1.
The
blessedness of facing difficulties
2.
The
call to carry the cross
3.
The
connection to repentance
4.
The
basis of renewing the mind
In the well-known passage of the
Beatitudes, Jesus tells his people, “Blessed are those who are persecuted for
righteousness’ sake, for there is the kingdom of heaven” (Matt 5:10).
Foundationally, Christians should realize that although, persecution is inevitable,
the deep-seated disposition for God’s people is blessed. The Greek word for
blessed could be translated as happy or fortunate. What Jesus is not saying is
that following him will yield riches and ease. Rather, Jesus links the choice
to follow him as well worth it. “It may be that the Matthean beatitude draws
inspiration from the martyr tradition of the Maccabean period.”[29] The
persecution of the Godly hold a strong link in the Psalms where it is evident
that God has a special concern for the weak and persecuted. Jesus exemplifies
such a care in the Beatitudes.
Most people would likely not
automatically connect blessedness to persecution, but in God’s economy, a
person’s loss is his or her gain (Matt 10:39). The Apostles surely knew this truth,
as they confronted pain and suffering on an unforeseen scale. “Persecution for
righteousness’ sake is to be set over against compromise and apostasy; it marks
fidelity to God despite all kinds of pressure. This, too, the poor in spirit
have been bearing with patient endurance. The kingdom of heaven is now promised
them in their need.”[30]
Jesus guarantees persecution for his
people. The Apostle Peter reminds God’s people, however, to rejoice in their
sufferings for Christ (1 Pet 4:13). Difficulty, therefore, should be expected
for Christians. Baptism sends a message to the congregation that one has
decided to abandon personal desires for the desires of Christ and, thus, share
in his sufferings.
Entering a personal relationship with
Jesus Christ, moreover, involves carrying one’s cross. Jesus commands, “If anyone would come after me, let him deny himself
and take up his cross and follow me” (Matt 16:24). The bid to follow
Christ and expect difficulty then cannot be detached. The concept of a cross
here is metaphorical, although it certainly could include a literal cross.
While many might consider the call to carry a cross as the cross of Jesus, it
must be remembered that the cross was not yet associated with Jesus as he spoke
these words. “The life-threatening
behavior called for is, therefore, patterned on that of Jesus. The call is to
join Jesus as he behaves in ways which involve setting aside the claims of the
inner drive to self-preservation and care for one’s own interests for the sake
of a greater good.”[31]
Baptism then symbolizes one’s denial of self and commitment to live with a new
desire—namely the passion exhibited by Christ.
To take up one’s cross and follow Christ, he or she must
continuously deny their own fleshly desires and live in a new a fresh way of
life, which is required for repentance: the third imperative in this concept of
persecution and difficulty. To deny oneself is to renounce allegiance to
oneself. It is not actively seeking a cross but being prepared for and
expecting it.[32]
Repentance is necessary for following Christ. In fact, without turning from the
old way of life, one’s Baptism does not represent reality. Therefore, those who
are baptized should reveal the reality of repentance in their own life. Baptism
and repentance then are unbreakably linked. “Water
Baptism symbolizes our spiritual Baptism, our regeneration by the Holy Spirit,
just as physical circumcision symbolized spiritual regeneration.”[33]
If the Baptismal candidate is immersed
beneath the waters but does not comprehend the call to carry their cross, he or
she does not fully understand the cost of being a Christian. Jesus’ instruction
to carry one’s cross is coupled with a renouncement of selfish and sinful
desires. In other words, one’s nature must change, which is symbolized through
the sacrament of Baptism. Repentance is key to the theological implication of Baptism.
Further, Baptism symbolizes a
realization of persecution and difficulty in that a person’s changed life is
driven by the renewal of his or her mind. Paul instructs believers to be
transformed by the renewing of the mind (Rom 12:2). Often, the heart is
discussed more than the mind because the heart represents the seed of the
emotions. Nonetheless, the mind should be a variable in Baptism too.
The mind’s renewal is a chief piece of
theological implication surrounding Baptism. What should be understood here is
that Jesus transforms every part of a person—not merely the heart—for
Christians are called to love God with all the heart, soul, mind, and strength
(Mark 12:30). “In Christian obedience, we confirm in practice the
offering of our bodies which occurred in Baptismal ritual.”[34]
To
expect persecution and difficulty and face them with joy, the mind must be
renewed. Considering difficulties as joyful experiences opposes the perspective
of the world, but when Christians realize that Jesus has brokered a deal better
than could be imagined, any encounters with difficulty are seen correctly.
Christians are blessed to share in the sufferings of Christ and perceive such
accurately. Baptism symbolizes such a changed state of mind and the reality
that the Baptismal candidate now expects to share in the sufferings of Christ
and will do so joyfully.
The Implication of a Changed Desire:
Christ
A recent adage suggests that if you are
okay with heaven without Jesus, you probably will not be there. God commands
his people, “Delight yourself in the Lord and he will give you the desires of
your heart” (Ps 37:4).[35]
Satisfaction in God is the root of obedience. Said another way, when one is
satisfied in God, he or she naturally lives a life of obedience.[36]
The theological implication of a change in desire is vital to Baptism. When one
is immersed beneath the Baptismal waters and arises to a new way of life, it is
revealed before the congregation of God’s people that the former selfish
desires are no more.
For Baptism to symbolize a newfound
desire, external evidence must subsist—namely fruit (Gal 5:22-23), which means
that Christ must work within a person to change what is visible in action. In
other words, Baptism should represent one’s change in desire from the former
selfish desires to Christ—not the benefits of Christ but Christ himself.
Anecdotally, Christians desire that which Christ can give them or do for them
rather than Christ himself. At a fundamental level, however, before one can
receive the benefits of Christ, there must subsist a desire for Christ. Baptism
reveals identification with Jesus in such a way that the new way of life
mirrors that which Christ desires.
Additionally, one who is baptized
effectively commits their life in service to him. Baptism holds a mystical
meaning of participation. Thus, once the sacrament has been employed, in a
cyclical manner, such an act is the beginning of participation with Christ and
with his body: the church.
While Baptism does signify our death
and resurrection in Christ, its meaning is much broader. The Westminster Larger
Catechism lists seven different truths symbolized in Baptism: “ingrafting into
Christ, forgiveness of sins by his blood, regeneration by the Holy Spirit, adoption
as God’s children, resurrection to everlasting life, admission to the visible
church, and engagement to be the Lord’s.”[37]
Because the Baptismal candidate’s heart
has been changed by Jesus Christ, an outward process of sanctification has
begun, thus, signifying identity with and in Christ and a desire to follow him.
Where such a desire is not evident, the professing believer does not have sufficient
proof of his or her faith before the congregation of saints nor before an
onlooking world.
In service to the Lord, Believer’s Baptism
realizes the cost of following Christ. Jesus tells his followers they would be
hated and persecuted for his namesake (Matt 10:22). To deny such a cost is to
live a lie or at least not acknowledge difficulties that will be faced in the
world for committing to Jesus. The lives of the Twelve Apostles offer a look
into the cost of following Christ. Each Apostle (except John) was martyred for
their faith, and John ultimately was exiled to Patmos. Baptism certainly
embodies the benefits of following Christ, but the Baptismal candidate must
understand the cost, for such is crucial to following Christ (i.e. the call to
follow Christ is a call to die).
More than the cost, however, Baptism
represents the exceeding bargain God’s people receive. Paul puts it this way: “For I consider that the sufferings of this present
time are not worth comparing with the glory that is to be revealed to us”
(Rom 8:18). As costly as following Jesus will assuredly be this side of
eternity, any difficulties faced are more than worth what is received in
eternal value. Although Baptism symbolizes death to self, new and glorious life
is also represented in the act, which supersedes any difficulties God’s people
may encounter in this life.
Living in the Reality of Baptism
Theological implications of Baptism are manifold but include
common themes, most of which run counterculturally to the world’s understanding
of life. Baptism certainly displays the reality of a new way of life for
candidates, but the sacrament concurrently represents a dismissal of the old
way of life. One may not be present without the other. Therefore, Baptismal
candidates should understand the connection of Baptism to repentance.
Moreover, Baptism declares before God’s people that a person
has covenanted with God and with the body to live with the expectation of
suffering, as Christ suffered during his ministry on earth. In union with
Jesus, therefore, Christians live in the reality of their Baptism, as they face
suffering with joy for the namesake of Jesus Christ.
Baptism
symbolizes that one’s desire has changed, for he or she now lives with a
singular desire—namely Jesus Christ. Humankind’s natural desire is sin. Baptism,
however, represents the reality of a changed desire. Each of these aspects
should ring true in Christians’ lives, for without their realities, the act of Baptism
has not occurred. More than a mere one-time public display before God’s people,
a mystical experience occurs during the sacrament of Baptism. The sacrament of Baptism,
therefore, is not only a call to publicly declare death to self and the reality
of a new way of life but also a call to remember and live in the reality of
one’s Baptism.
The Practice of Baptism
Built upon the historical and
theological foundations of Baptism, its practice should be considered. New
Testament believers should seek to model the sacraments as close to New
Testament accounts as possible. For Baptism, the primary contentions here are
1) immersion, 2) Believer’s Baptism, and 3) the public nature of Baptism. The
mode of Baptism then is considered in all these elements. While varying
viewpoints exist, especially across different traditions, these aspects should
be ruminated carefully, as practice teaches theological foundation to God’s
people.
On Immersion
This book holds
the viewpoint on Baptism that is both Reformed and Baptist—the most significant
of which is Baptist (i.e. meaning a certain mode of Baptism: namely immersion
and Believer’s Baptism). Baptists derive their name from a particular belief on
Baptism—immersion.[38]
The New Testament word for Baptism is baptizo, which means “to
dip:…” The president of the Southern Baptist Convention, then, would be, he
quipped, “the Big Dipper:” The origin of the word, however, does provide some
clue as to its meaning. The verb baptizo comes from the root baph, from
which we get, by means of aspirated metathesis, our English word bath, from the
Greek root bath.[39]
Such is the
reason Baptists historically submerge the Baptismal candidate beneath the
waters. Moreover, a historic document of early church instruction on worship
practice, The Didache, teaches that Baptism is to be employed by
immersion, as Jesus demonstrated when he “went up from the water” (Matt 3:16). The
Didache instructs the ones baptizing to “immerse in the name of the Father
and of the Son and of the Holy Spirit.”[40]
Since the early
church possesses the model New Testament believers should follow, immersion
should be taken as the Biblical manner in which to baptize converts.[41]
As The Didache, written during around the time of the Apostles, suggests
Baptism is to be performed publicly and by immersion. Truly, both sacraments (Baptism
and the Lord’s Table) should be practiced in a communal manner, for they are
sacraments of the church collectively rather than of individuals. In a shared
way then, individuals participate in the sacraments to display a shared union
with their Lord.
In the New
Testament, immersion best fits the practice of Baptism. Not only is the term
derived from the word meaning to immerse, accounts of Baptism in the New
Testament seem to fit the context of immersion. Immersion may be the only
appropriate visual representation of what happens to God’s people upon the Holy
Spirit’s regenerative work.
In using
water as the medium for his Baptism, John points to the
coming Messiah’s Baptism, which will supply the Holy Spirit in abundance
(John’s Gospel). Thus, for the Baptist, Baptism is almost certainly by immersion
because in so doing, John stresses the sufficiency of the Baptism and of the
coming
Spirit.[42]
Nevertheless, while
no explicit command to immerse exists in the Bible, the common assumption
(among Baptists) is that immersion best fits the Greek meaning of Baptism.
Therefore, to practice Baptism accurately, Christians should immerse Baptismal
candidates.
Besides the
presumption of immersion, Jesus commands his disciples to baptize in the name
of the Father, the Son, and the Holy Spirit (Matt 28:19-20).[43]
Upon one’s profession of faith, he or she is brought to the Baptismal waters
and immersed in the name of the three distinct persons of the Godhead.
Therefore, there exists a Trinitarian aspect in Baptism. As in all practices of
worship, God’s people act in the power of the Holy Spirit, through Christ the
mediator, and to the glory of God the Father so that triune God is honored in
accordance with his will and the love relationship shared between all three
members of the Godhead. In Baptism, the ordinance is employed because of the
Spirit’s regenerative work, through Christ’s mediation, and because of the
Father’s forgiveness. Living in the reality of Baptism then happens because of
the work of the Trinity as well.
The New
Testament model is closely tied to the practice of immersion. Although
arguments may be made regarding other methods of Baptism, since the roots of
the Greek text and early church practice specify immersion, any other mode, at
best, reaches for sufficient foundations. In practice, therefore, God’s people
are commanded to baptize and should do so in the way that best fits New Testament
practice so to begin, immersion is the mode.
On Believer’s Baptism
Another factor
to consider regarding the practice of Baptism is when one is to be baptized.
This book argues from a Reformed Baptist perspective, so the scope is derived
from a viewpoint of Believer’s Baptism. Occasionally referred to as credoBaptism
(from the Latin credo meaning “I believe”) the stance is that one must
understand and believe (through profession) prior to Baptism. In other words,
the Baptismal candidate must already be a follower of Christ.[44]
The practice of Baptism is truly the greatest distinction between Baptist
traditions and those that practice infant Baptism. Believer’s Baptism suggests
that one is not qualified to be baptized until he or she comprehends the
Christian faith as evidenced in his or her articulation thereof.
Through Jesus’
example, it is seen that his public Baptism in the Jordan River was intended to
begin his earthly ministry. In other words, Jesus’ commitment to follow and
obey his Father had already happened. Baptism then was the public display of
that confession. For the Christian, Baptism indicates a resolve to follow
Christ in obedience to his ways. One may not hold that type of commitment
without an understanding of it.
There is not an
objective age at which a person may be baptized. Rather, one’s Baptismal
qualification is dependent upon evidence (e.g. the fruit of the Spirit).[45]
Certainly, by the end of the first century, a confirmation or training process
was put in place by early church leaders, as it included Baptismal fasting, a
recitation of the Way of Life and the Way of Death, mentorship, and
participation in the Eucharist as the first act out of the waters of Baptism.[46]
Still, there is not an age specified for the Baptismal candidate. The objective
qualification is that the candidate must already be a follower of Christ.[47]
Such an age could certainly include adults but also older children and even
young children. In fact, eighty-three percent of professing Christians began
their faith in Christ as children and early youth.[48]
It is probable that the largest group a local church will see converted,
therefore, is children. Perhaps, this is the reason many traditions have a
confirmation process prior to Baptism and participation in the Eucharist—to
ensure the genuineness of one’s faith.
In response to
the necessity of understanding the Christian faith prior to Baptism, it might
be asked, “What of entire households baptized in the book of Acts?” There
surely are instances of households being baptized after one person in the
family was converted such as the following:
·
Cornelius, his relatives and his close friends (Acts
10:24-48)
·
Lydia’s household (Acts 16:15)
·
The Philippian jailer and his household (Acts 16:33)
·
Crispus of Chalcedon and his household (Acts 18:8)
Although, these
accounts are often used to support infant Baptism, there is no mention or hint
of infants in any of them. In that case, therefore, the understanding of
Believer’s Baptism still subsists.
To understand
the practice of Baptism, believers should realize that Baptism is not salvific
(i.e. the sacrament does not save people). Certainly, Baptism is a part of
one’s sanctification (because it is a primary step of obedience for the new
believer), but the act possesses no saving power. For that reason, it could be
said that Baptism is assuredly not an empty act (for God works as subject
through the candidate’s participation with him in it) but it is not salvific
either. As a sacrament, Baptism involves the candidate’s participation in the
faith in union with Christ and in unity with the body; Baptism then serves as
an initiation into the family of God. To consider Baptism an act and nothing
more is to effectively diminish its full effect: identification with Christ and
participation with his body.[49]
How then does a
local church know if one is ready to be baptized? First, a profession of faith
must be made and trusted. In other words, when one professes Christ, the local
body must believe him or her and move for Baptism. As an initiated member of
the church, fruit must then be evident. If there subsists a lack of fruit,
because of his or her public statement before the church that he or she has
died to self and now lives to Christ, accountability must be pursued and (if
necessary) church discipline. The profession of faith is the genesis point.
Upon that profession, the first step of obedience (and as soon as possible) is Baptism.
The key in this discussion is Believer’s Baptism. The Bible supports Believer’s
Baptism where the candidate understands the Gospel and has been changed by it.
The Public
Nature of Baptism
Whatever the
mode of Baptism, there should be no debate among Christians that the sacrament
is to be employed publicly. As one of two sacraments of the church, the act is
dependent on 1) its institution by Jesus Christ and 2) its communal nature. Baptism
is intended to be public because it is a public declaration of one’s faith in
Christ and covenant with his people. For three fundamental reasons, Baptism
should be employed publicly:
1)
Baptism is public because faith is public,
2)
faith cannot be separated from any part of life, and
3)
God’s love for his people is public.
Baptism should
be performed publicly because faith is lived publicly. Faith is essential to
one’s identity. Faith is the assurance of what is hoped for and the substance
of what is not seen (Heb 11:1). Faith changes one’s perspective on everything
about life and, therefore, its impact is unmitigated and complete. Nijay K.
Gupta writes, “While faith in the present involves seeing as
God sees, eschatological faith is necessary because sin has corrupted human
understanding (Rom 1:18–32). To see properly is a dimension of present faith,
but God promises that all that is hidden will be revealed when Christ returns
(at the Parousia; 1 Cor 4:5).”[50]
Faith, thus, transcends, what is visible to the human eye to a dimension that
runs deeper than surface-level living. At the core of one’s identity is his or
her faith so the way an individual lives life is rooted in faith. Faith is
public. Therefore, Baptism should be public as well.
Second, faith cannot be separated from any part
of human life. As an act of covenant, Baptism states to God’s people that an
individual pledges to not only attend worship gatherings but to be a part of
the church in covenant with the body. The meaning of Baptism then surpasses the
superficial nature of many human relationships in that it suggests, at its
core, that the Baptismal candidate has made a pact with God and his people to
live life in a disparate way.
Josephus…uses faith (πίστις, pistis)
quite often with the meaning of covenantal pledge. For example, he writes of
King Josiah that “when [the people of Israel] had gathered together, he first
read to them the holy books; after which he stood upon a pulpit, in the midst
of the multitude, and obliged them to make a covenant (πίστεις, pisteis),
with an oath, that they would worship God, and keep the laws of Moses.[51]
Those who make feeble attempts at separating
faith from life itself find tension in the attempt, for faith is at the crux of
one’s identity (i.e. whatever beliefs one holds, life cannot be lived apart
from faith—everyone has faith in someone or something).
Last, Baptism should be employed publicly
because God’s love for his people is public. Jesus Christ became incarnate
flesh and lived and died publicly. God declares his love for his people through
his public word. God is not ashamed of his people so his people should not be
ashamed of him. Baptism is a public display of one’s faith before God’s people
and, therefore, an initiation into the family of God based on a public
profession of faith. If the profession is false, the initiation is also false.
Jesus teaches that whoever denies him before me he will also deny before his
Father in heaven (Matt 10:33). To neglect the public nature of faith then is to
effectively neglect Jesus’ requirement of boldness in following him. The same
is true with Baptism. Not only is Baptism a statement of faith before the
people of God, the sacrament is also a public statement of a new way of life
for the Baptismal candidate. Thus, from the point of profession, all who know
the individual may assume him or her to be identified with Christ.
In every instance of Baptism, as best as
possible, the sacrament should be employed publicly. As both a sacrament and an
ordinance, Baptism belongs to the church and has been ordained and instituted
by Christ, so it holds a communal nature with his people. A sacrament should
not be completed privately, as a couple, or without the blessing of the church
if possible.[52]
While this book takes the perspective of Believer’s Baptism by immersion,
whatever the mode, there should be no disagreement between believers that Baptism
is a public act.
A Beginning Step of Sanctification
The
Christian life is one of progressive sanctification, and Baptism is one of the
first steps in the process. While one’s salvation and justification are
initiated the moment he or she is awakened by the Holy Spirit, Baptism is a
sign and a seal of one’s participation in the Christian faith and in the body
of Christ. The act should be employed as soon as possible for the new convert
and by immersion, as the mode of immersion most closely represents the New
Testament pattern. Additionally, Baptism should be employed publicly, as faith
is public. Jesus Christ loves his people publicly so Baptismal candidates
should declare their faith boldly and publicly. More than an empty act, God
works in a Trinitarian manner through Baptism. Through the sacrament of Baptism,
individuals follow in one of the first steps of obedience, through which God
continues the process of sanctification (i.e. as God’s people obey, God
perpetually sanctifies). Therefore, Baptism is an imperative step in the
Christian life and one that should not be neglected. Baptism is a beginning
step in covenant with God and his people; Baptism is a beginning step of
participation and identity with Christ; and Baptism is a beginning step in the
process of sanctification. Therefore, believers should consider their faith an
undeserved blessing and take immediate steps toward obedience.
[1]
J.G. Davies, ed., The New Westminster Dictionary of Liturgy and Worship
(Philadelphia, PA: SCM Press, 1986), 55.
[2] The
practice and mode of Baptism (e.g. sprinkling, immersion, original meanings,
etc.) will be discussed later. For now, however, this book examines the
definition of Baptism.
[3]
G.R. Beasley-Murray, Baptism in the New Testament (Eugene, OR:
Paternoster, 1972), 1.
[4] For
the purview of this book, ordinance and sacrament will be employed
interchangeably. Although their meanings are different, both terms are accurate
and acceptable. Where an ordinance is an action ordained and instituted by
Jesus Christ in which he commands his people to follow, a sacrament is a sacred
act (of the same type and roots—Baptism and the Lord’s Supper), through which
God’s people participate with Christ.
[5]
J.G. Davies, ed., The New Westminster Dictionary of Liturgy and Worship
(Philadelphia, PA: SCM Press, 1986), 55.
On occasion, the sacrament of Baptism may
include also a confirmation process.
[6]
Robert E. Webber, ed., “Baptism,” Complete Library of Christian Worship
(online version) vol. 6,
https://www.worshiplibrary.com/library/the-sacred-actions-of-christian-worship/Baptism/.
[7]
Davies, New Dictionary, 56.
[8] Some
theological persuasions view Baptism as the replacement for circumcision (e.g.
question 74 from the Heidelberg Catechism).
[9] Unless otherwise noted, all Scripture quotations are
from the English Standard Version Bible.
[10]
“Is Baptism in the Old Testament,” Got Questions, n.d.,
https://www.gotquestions.org/Baptism-Old-Testament.html.
[11]
Although there are varying perspectives on the age which one should be baptized
this book holds the perspective of Believer’s Baptism rather than infant Baptism.
[12] As
one is born of water, he or she must also be born of the Spirit of God in his
or her spiritual Baptism symbolized by the water Baptism.
[13]
Alastair J. Roberts, Baptism and the Body (Self-Published, 2016), 16.
[14]
Wayne R. Stacy, A Baptist’s Theology, ed. Wayne R. Stacy (Macon GA:
Smyth & Helwys Books, 2021), 159.
[15]
Roberts, Baptism and the Body, 8.
[16] That
is the practice of remembering one’s Baptism, perhaps through another
physically symbolic act of Baptism of merely mentally recalling what has
happened because of Baptism.
[17]
Wayne R. Brandow, “The Centrality of the Church Covenant Among the Early
Separate Baptists on the New York Frontier,” (ThM thesis, The Southern Baptist
Theological Seminary, Louisville, KY, 2016), 27.
[18] It
should be noted that Paul’s implication of Baptism in the Spirit is disparate
from Luke’s usage (Acts 1:5). Paul speaks of conversion in his instance while
Luke references empowerment.
[19]
“Baptism of Children,” Capitol Hill Baptist Church, n.d.,
https://www.capitolhillbaptist.org/ministries/children/Baptism-of-children/.
[20]
Missions exists because worship does not. Therefore, worship supersedes
missional activities.
[21] This
reference in the Great Commission is a strong indicator as to how God’s people
are to baptize in practice.
[22] D. A. Carson, The
Gospel according to John, The Pillar New Testament Commentary
(Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans,
1991), 187.
[23] Carson, The
Gospel according to John, 188.
[24] Carson, The
Gospel according to John, 188.
[25] Josephus, Antiquities,
18:116-117, in Benjamin Espinoza, “Baptism,” ed. John D.
Barry et al., The Lexham Bible Dictionary
(Bellingham, WA: Lexham Press, 2016).
[26] Not coincidentally, the
Greek word for witness is μάρτυρας (martyras), from where the word,
martyr is derived.
[27] Espinoza, “Baptism.”
[28] Espinoza, “Baptism.”
Such is the
reason historic Baptists consider Baptism to be legitimate only upon the
believer’s salvation. A Baptist theology of Baptism suggests that Baptism is
not connected to salvation (not necessary) but rather to obedience after
salvation. Baptists derive their name from their belief in Believer’s Baptism.
Even among traditions that believe in Baptism as the replacement for
circumcision, the concept of the New Covenant is seemingly neglected. Under the
Old Covenant, circumcision was the visible mark or sign of God’s people, which
was often tied to bloodline (e.g. the people of Israel). Under the New Covenant,
however, there is no such genetic distinction for God’s people, for believers
have been grafted as a part of God’s family (Rom 11:17).
[29] John Nolland, The
Gospel of Matthew: A Commentary on the Greek Text, New
International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B.
Eerdmans; Paternoster Press, 2005), 206.
[30]
Nolland,
The Gospel of Matthew, 207.
[31]
Nolland, The Gospel of Matthew, 691.
[32] P. P.
Levertoff, “Special
Introduction,” in A New Commentary
on Holy Scripture: Including the Apocrypha, ed. Charles Gore, Henry
Leighton Goudge, and Alfred Guillaume, vol. 3 (New York: The Macmillan Company,
1942), 170.
[33]
Battle, “The Significance of the Mode of Baptism,” 8.
[34]
Roberts, Baptism and the Body, 11.
Baptismal
candidates should be completely immersed in water because this mode best
displays the thorough and complete nature of God’s cleansing of an individual
life and the disparate way of life in which the new convert agrees to live.
[35] That
is the desires themselves (i.e. God places desires within the heart of one who
follows him).
[36] This
should not imply that obedience is easy, for certainly, Jesus promised
difficulty in the Christian life (John 16:33, 2 Tim 3:12).
[37]
Westminster Larger Catechism, 165, in John A. Battle, “The Significance of the
Mode of Baptism,” Western Reformed Seminary Journal 14:1 (February
2007): 7.
Any
claim that the sacraments are devoid of God’s grace misrepresents the
participation that occurs in union with Christ and his body throughout the
entire Christian life.
[38]
It should be noted that this book both acknowledges and accepts a multiplicity
of viewpoints on Baptism. While a Reformed Baptist perspective is provided, the
understanding of grace in other historic, Biblical, and ecclesiastical points
of view are both embraced and considered secondary, as such perspectives are
possible without violation of salvific understandings.
[39]
Stacy, A Baptist’s Theology, 155.
[40]
Aaron Milavec, ed., The Didache: Text, Translation, Analysis, and Commentary
(Collegeville, MN: Liturgical Press, 2003), 62.
[41] This book
acknowledges the theological persuasion that understands Baptism as the
replacement for circumcision. Nonetheless, the scope of understanding here is
that such a viewpoint neglects to consider application of the New Covenant.
Where circumcision was the visible sign of God’s people under the Old Covenant,
Jesus has mediated a new and better way, which holds no genetic boundaries.
Therefore, God’s people are now grafted in as a part of his family, signified
by Baptism so while Jewish children are circumcised on the eighth day of their
life, infant Baptism does not consider the New Covenant in which a child is
ineligible to become a believer. Repentance is necessary for salvation and to
be a Baptismal candidate. Thus, in the New Covenant, one being baptized should
already have a relationship with Jesus Christ.
[42]
Robert Joseph Matz, “Should Southern Baptists Baptize Their Children? A Biblical,
Historical, Theological Defense of the Consistency of the Baptism of Young
Children with Credobaptistic Practices” (DMin diss., The Southern Baptist
Theological Seminary, Louisville, KY, 2015), 44.
[43] This book
acknowledges an understanding that Pentecostal and holiness traditions often
baptize solely in the name of Jesus as the name of all three persons of the
Godhead. Nonetheless, the perspective held here is that this is a
misunderstanding of Jesus’ instruction, for the name of Jesus is only the name
of God incarnate.
[44] Local
churches have various ways of discerning whether one is a believer (e.g. new
member classes, Baptism classes, or even confirmation).
[45] While
traditions exist that employ a confirmation process prior to Baptism, New
Testament accounts advance Christians being baptized immediately upon
conversion (Acts 2:38, Acts 2:41, Matthew 3:5-6).
[46]
Milavec, The Didache, 63-64.
[47] While
extraBiblical sources (e.g. The Didache) offer the possibility of a
confirmation period, New Testament accounts are heavily suggestive of immediate
Baptism upon conversion. Confirmations may be good but highly unnecessary, as a
new convert will usually possess only a foundational faith. Thus, the deeper
mysteries of the faith might be difficult to grasp for the potential Baptismal
candidate. If such a confirmation period is opted, leaders should be careful to
ensure the content of training is foundational.
[48]
“At What Age Do Americans Become Christians?” Southern Nazarene University,
n.d., https://home.snu.edu/~hculbert/ages.htm.
[49] Some
free traditions are hesitant to refer to Baptism and the Lord’s Supper as
sacraments because they believe such implies an impartation of grace through
the act. It may certainly be clarified, however, that God imparts non-salvific
grace in many ways every day. Thus, he surely may impart his grace through the
sacraments, although not in a saving manner. A sacrament is simply a sacred act
and rite, which God has instituted for the church’s participation. In this way,
Baptism and the Lord’s Supper (while also ordinances) are most assuredly
sacraments.
[50] Josephus, Antiquities,
in Nijay K. Gupta, “Faith,” ed. John D.
Barry et al., The Lexham Bible Dictionary
(Bellingham, WA: Lexham Press, 2016).
[51]
Gupta, “Faith.”
[52]
This book acknowledges that instances arise when sacraments must be engaged
privately (e.g. health issues, concerns of safety, etc.), but in most cases,
the church should partake communally.
