Response to JD Hall on Infant Baptism

I was joined by Daniel Price of Boars in the Vineyard to discuss a recent argument against a Lutheran view of baptism by Pr. JD Hall on his program Pulpit and Pen.

Here is the program.

The article Hall critiqued is found here

Andrew Taylor has written a helpful three part response:

Part 1                Part 2                Part 3

Reformed and Lutheran views of Infant Baptism

I discussed a number of topics on today's program. I spent the first half hour talking about the Reformed covenantal argument for infant baptism, and how we should approach this subject. I then answered a listener question about people who are called "righteous," and "blameless" in the Old Covenant. Finally, I addressed the Church of Christ's view of baptism.

Here is the program.

Final Response to Matt Haney

This is the final program in response to Matt Haney's lecture against a Lutheran view of baptism. I dealt mostly with his misrepresentation of Luther and the Anabaptists.

Here is the program.

Dialogue with Reformed Baptist Pastor Jeffrey Johnson

I recently was interviewed on the Confessing Baptist podcast alongside of Reformed Baptist pastor Jeffrey Johnson. We discussed the nature of baptism, its relationship to regeneration, and the assurance of salvation. It's worth your time to listen if you would like to hear a respectful and informative dialogue between these two theological and pastoral approaches.

Listen here

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Response to Matt Haney Part 4

This week's program was a continued response to Matt Haney's lecture against baptismal regeneration. I dealt with John 3, and Haney's attacks on Luther's beliefs and character. 

Here's the program.

Response to Matt Haney Part 3

On today's program I continued my response to Matt Haney's lecture against a Lutheran approach to baptism. I dealt with Haney's exegesis of texts such as Acts 2:38 and Romans 6.

Here is the program.

Response to Matt Haney Part 2

This week's program is a continued response to Matt Haney's lecture against a Lutheran understanding of the sacrament of baptism.

Listen here.

Response to Matt Haney

Reformed Baptism preacher Matt Haney of Illbehonest ministries recently gave a lecture on baptismal regeneration. He called out Lutherans specifically in this message as heretics and preachers of a false gospel. After numerous requests to respond to this lecture, I am beginning a series of programs in response to this.

Here is the first program.

"How do I know if my child is a Christian?" A Response to the Gospel Coalition

The Effect and Purpose of Baptism: A Final Response to John MacArthur

On today's program I finished my interaction with John MacArthur's lectures on the sacrament of baptism.

Here is the program

Part 1, Part 2

Baptismal Regeneration: A Continued Response to John MacArthur

On today's program I continued my discussion of John MacArthur's lectures on baptism. I spent the majority of the discussion demonstrating why MacArthur's arguments about the meaning and purpose of baptism have no exegetical grounding.

Here's the program.

Response to John MacArthur on Infant Baptism

On today's program I discussed a John MacArthur message on the subject of baptism. In this lecture, MacArthur argues against infant baptism and baptismal regeneration. I demonstrate that MacArthur's arguments are historically and exegetically flawed. I mentioned a blog post on this subject. It can be found here. Thanks to Charles Wiese for a thoughtful post.

Here is the program.

Baptism in the Early Church

On today's program I discussed baptismal regeneration and the early church. I went through various Patristic sources to demonstrate that there is a strong doctrine of baptism as a means for the forgiveness of sins and reception of the Holy Spirit in the early church. Here is the program.

Infant Faith

One of the most contested aspects of Lutheran theology when talking to people tends to be the concept that infants have faith. Luther vigorously upheld the ancient practice of infant baptism against the anabaptist movement, and also sought to uphold baptismal efficacy. An objection which he often encountered was that since salvation is by faith alone, how can baptism save an infant, who does not yet have faith? Rather than answering the question in the way that Augustine does, wherein a parent's faith or the church's faith is imputed to the child, Luther argued that infants do indeed have faith.

In opposition to what human reason might suppose, infants can have faith. The Biblical testimony on this is clear. Look for example at Psalm 22.

"Yet you are he who took me from the womb;
you made me trust you at my mother's breasts.
On you was I cast from my birth,
and from my mother's womb you have been my God." (Psalm 22:9-10)

In this Psalm, David discusses his faith, and in doing so references the fact that he had faith at a time when he was still nursing. How is this possible? The answer is just as clear, "you made me trust you." In Reformation theology (and all Augustinian theology for that matter)faith is a gift of God. It is not a human achievement, not something that one chooses out of a free will. If this were so, then infant faith would be impossible. But according to a monergistic scheme, faith is a divine gift, a divine work through the operation of the Holy Spirit. This being the case, why is it not possible that God could do such a work for an infant? To argue otherwise seems to imply that there is something necessary in a person for faith to be a possibility. This is in opposition to Reformation theology.

Peter Leithart makes the argument that infant faith is proven by the fact that we talk to infants. If we spend time talking to infants, and interacting with them, we do so because we know that they have an awareness of others. However limited that awareness might be, it is apparent. Are we, as Christians, willing to say that this is the case with other human beings but not God? Is not the reality of God even more apparent and real than that of creation? An infant has to constantly look outside of themselves to receive help; they look to others to get food, to move to where they need to be,and for every type of sustenance in life. Is this not precisely what faith is? Looking to one outside of ourselves as helpless creatures?

Just to make this more clear, look at a couple more passages. First, look at the example of John the baptist. Luke writes, "And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit" (Luke 1:41) John clearly had faith even before birth. It might be objected that this is not a valid example because of John's unique place in redemptive history. This may be the case, but what it does demonstrate is that infant faith is a possibility, not an absurdity.

Look at Matthew 18:1-6

"At that time the disciples came to Jesus, saying, “Who is the greatest in the kingdom of heaven?” And calling to him a child, he put him in the midst of them and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven.
“Whoever receives one such child in my name receives me, but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea."

This text demonstrates that children can and do believe at a young age. The greek term used here "παιδία" usually has reference to an infant or young child.

There is a parallel text in Luke,

"Now they were bringing even infants to him that he might touch them. And when the disciples saw it, they rebuked them. But Jesus called them to him, saying, “Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” (Luke 18:15-17)

This text is significant because it uses the term "βρέφη" which refers to infants rather to children in general. Jesus plainly admits in this text that infants can obtain the kingdom of God. How does one obtain the kingdom of God? Through faith.

Some might argue that this is an invalid argument because the point Jesus is making is not about infant faith and salvation, but about humility. He is using a child merely as an illustration. Even if this is the case, this does not negate the fact that the illustration is real. Even is he is primarily making the point that becoming like a child is necessary to enter the kingdom, this is only the case because children indeed do have faith. He says that "to such belongs the kingdom of God." This includes both infants and those who approach God with childlike faith.

This story is apparently so important that it is included in all three synoptic accounts. Mark writes similarly,

"And they were bringing children to him that he might touch them, and the disciples rebuked them. But when Jesus saw it, he was indignant and said to them, “Let the children come to me;do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” And he took them in his arms and blessed them, laying his hands on them." (Mark 10:13-16)

Thus it is apparent that infants can have faith. There are numerous examples of this such as in the case of John the Baptist and David. This is clear due to the nature of faith as a gift. If faith as a divine act of the Spirit, surely it can be applied to infants. Finally, this is demonstrated by the fact that Jesus says that infants and small children can have faith and enter the kingdom of God.

A Review of "The Baptized Body" by Peter Leithart

Peter J Leithart's "The Baptized Body" is a fascinating read. Coming from the controversial "Federal Vision" movement, Leithart seeks to infuse a high sacramental theology into Reformed Christianity. His argument comes primarily through exegesis, though with a strong dose of Calvin references. Leithart argues that contemporary Reformed Christianity has deviated from both the Biblical and Calvin's understanding of baptism.

There are three main points that Leithart attempts to demonstrate in this text: "Baptism" is Baptism, "The Body of Christ" is the Body of Christ, and Apostasy Happens.

Leithart argues that all of the references to baptism in the New Testament are references to actual water baptism. Arguments to the contrary are groundless. They necessitate an arbitrary distinction between "water baptism" and "spirit baptism" which is absent from the text. Others argue for such a union between sign and signified that one can refer to the "sign" while intending that which is signified as the referent. As Leithart rightly points out, this approach is unwarranted and becomes an easy escape for any who deny sacramental efficacy to argue that any text about the effect of baptism is just playing word games and doesn't mean what it says. Especially illuminating and provocative is Leithart's argument that baptism is not a sign, nor is it a means of grace. Rather, it is a rite.

The second argument of Leithart is that the "body of Christ" is the body of Christ. In this chapter, Leithart proposes that the internal/external approach to the New Covenant and the visible/invisible church distinction are not valid Biblical categories. The phrase "body of Christ" is a reference to all who are in the corporate social community of the church. Thus, Leithart proposes that a better distinction would be between the historical and eschatological church. Though all in the visible community partake of Christ in some manner, not all of these people will share in the eschatological kingdom due to lack of faith.

Finally, Leithart argues that apostasy happens. In contradiction to the commonly understood definition of the Perseverance of the Saints, Leithart argues that one can have a true relationship with Christ and subsequently be cut off. He convincingly demonstrates that typical Calvinistic interpretations of falling away passages are unconvincing. Leithart does not, however, abandon the concept of predestination. According to Leithart, God does predestine the elect unto salvation and even predestines the apostasy of those who fall away.

Being a Lutheran myself, I had minor disagreements with Leithart's presentation; namely his insistence on double predestination and adoption of certain New Perspective on Paul views that I find unpersuasive. That being said, this is one of the best presentations of the doctrine of baptism I have read. Even if one disagrees, this book will cause one to think further through the issues and challenge common assumptions.

An Explanation and Defense of the Lutheran Approach to Baptism

I have written a new article which is up on JustandSinner.com on the Sacrament of baptism. It is primarily an explanation and exegetical defense of baptismal regeneration. Go to JustandSinner.com or get the direct link here. Also, make sure to "like" JustandSinner.com on Facebook or follow JustandSinner on twitter for continual updates.

Baptism with the Holy Spirit and with Fire

In non-sacramental church traditions, there is often a distinction made between baptism of the Holy Spirit and water baptism. Baptism with water, beginning with John’s baptism prior to the beginning of Jesus’ ministry, is a symbolic act wherein one’s conversion is symbolized through immersion. It is a sign of dying to the old self and rising to the new. There is a separate baptism identified with the Holy Spirit which is a Spirit wrought act separate from the water applied. In the Reformed tradition, the Spirit’s work of regeneration is symbolized and sealed through water but is enacted by the Holy Spirit apart from the sacramental act. In contemporary Pentecostal theology, baptism with the Holy Spirit is a separate action from both water baptism and regeneration, often identified with the manifestation of glossalalia.

The exegetical evidence does not support a division between water baptism and a later baptism with the Holy Spirit. In the New Testament water baptism, regeneration, and baptism with the Spirit are synonymous acts. Severing the link between these acts of God is unwarranted and unfaithful to the text.

All three synoptic Gospels record the account of John the Baptist and the distinction he makes between his own baptism and a later baptism. In the Matthean account it is written, “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.” (Matthew 3:11) Some interpreters promote the view that this text is making a distinction between water and Spirit baptisms. However, this approach does not take Matthews entire Gospel into account regarding how Matthew himself writes of the fulfillment of John’s statement. The distinction is not between a symbolic baptism by water and a spiritual baptism by the Holy Spirit, but between John’s baptism of repentance and the church’s Trinitarian baptism.

Baptism serves in a chiastic structure in Matthew’s Gospel. Prior to the beginning of Jesus’ ministry is the account of John’s baptism of repentance. The theme of repentance characterizes both John and Jesus’ ministry prior to the crucifixion. By accepting John’s baptism, Jesus indentifies himself as a member of sinful Israel in need of repentance, though without personal sin. Identifying himself with Israel, Jesus proclaims repentance and forgiveness until his crucifixion. After the resurrection, the ministry of Jesus is to be carried out through the church empowered by the sending of the Paraclete. Matthew summarizes the mission of the church in these familiar words, “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. And behold, I am with you always, to the end of the age.” (Matthew 28:19-20) Baptism is of the essence of the church and characterizes its mission.

Matthew introduces Jesus’ ministry with John’s baptism, a baptism of repentance. He points his readers forward to a greater baptism which he calls one of the Holy Spirit and fire. As Jesus raises from the dead and prepares to leave his disciples at his ascension, he gives the command to baptize in the Triune name. This baptism is to characterize the ministry of the church. By placing the introduction of Triune baptism at the end of Jesus’ ministry, Matthew intends this as the fulfillment of the prediction of John that one would baptize with the Holy Spirit. Both baptisms serve as bookends to Jesus’ ministry. John’s baptism of repentance characterizes and initiates Jesus’ earthly ministry. Jesus then ends his ministry with the command to baptize in the Triune name characterizing the mission of the church.

The division between baptism with the Holy Spirit is redemptive historical rather than existential. It is a historia salutis issue rather than an ordo salutis one. The baptism of the Holy Spirit which John predicts is not a baptism devoid of water, but occurs through the means of water by which the Holy Spirit is delivered.

A Response to Some Question on the Sacraments

I got a recent comment on an old post which I felt was worth responding to with a new post because these are some very commonly asked questions:

1) You said one can be justified by faith alone without needing to be baptize (at least in some special cases). Can you provide instances of these?

The typical response to this question is to point to the thief on the cross. Clearly the thief on the cross did not have the opportunity to accept baptism but was received into paradise regardless. This is the only case I can think of, because all others who become believers in the New Testament have the opportunity to receive baptism. True faith will always result in baptism. Luther says that it is not the lack of baptism that damns but the rejection of it. Baptism is the ordinary means of regeneration but not the only means.

2) Can you please enumerate, based on what Luther taught, the benefit(s) of baptism for adults who have already come to faith in Christ?

This is a somewhat complex question. For Luther, everyone in Germany was baptized as an infant. He didn't face the question in the same way we do today. The Lutheran scholastic tradition is somewhat muddled on this question as well, sometimes seeming to promote baptismal regeneration for infants only, and baptism as a sign and assurance of faith for others. This is one of Charles Hodge's main arguments against a Lutheran view of baptismal regeneration, because it has no clear doctrine of baptism for both infants and believers. I would say, in response to this question, that baptism gives the gospel promise in a concrete way for the believer, seals him with the Holy Spirit, and brings the forgiveness of sins. These things are present through the word but are sealed, confirmed, and strengthened through baptism. It seems clear in the book of Acts, and of the way Paul speaks of baptism, that the presence of the Spirit becomes greater through baptism. He is present in a way he is not beforehand.

I also think that one can speak of regeneration as more than a one time act. Luther speaks of the Christian life as continual repentance and renewal. Thus I think it is valid to say that one was both regenerated through the word, and through baptism (which also is accompanied by the word).

3) Again, with regards to those who have trusted in Christ for Salvation and are not yet baptized, are they saved already, or not yet until they are baptized?

They are saved through the word, which is also a means of regeneration. However, they should not neglect the great benefits given through baptism which does not then become a mere symbol.

4) Do Lutherans believe in mortal sin?

Yes. We don't have a list of sins that are mortal, or believe that the believer is constantly falling out of a state of grace. However, continual unrepentant sin can drive away the Spirit and cause the loss of faith. This does not have to be then remedied through satisfaction or works of penance, but is forgiven when one trusts in the gospel promise. The Lutheran fathers do use the language of mortal and venial sin, but not in the Roman Catholic sense.

5) What is Absolution?

Absolution is a proclamation of the Pastor that he forgives all of our sins for the sake of Christ. This is often called the "office of the keys" and is based on Jesus' words in Matthew 16 and John 20, that whatever sins are forgiven by the disciples are also forgiven in heaven. The words of the pastor become the words of Christ, as through human words, God conveys the benefits of the gospel. This is often called by Lutherans a third sacrament.

6) I was baptized in a Baptist church (which holds that baptism is a mere profession of faith). Does Lutherans accept my baptism as valid?

The validity of baptism depends on God's word and promise, not on the faith or life of the minister. This was defended by St. Augustine against the Donatists who held that an unholy man's baptism was invalid. As long as the word was present, and the Triune name invoked, your baptism is valid.

1 Corinthians 1:10-17 and Baptismal Regeneration

I once heard a Reformed seminary professor confess that several texts in scripture sound like baptismal regeneration, but because of one specific text, he denied the possibility. That text comes from 1 Corinthians,

"I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. For it has been reported to me by Chloe's people that there is quarreling among you, my brothers. What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or “I follow Cephas,” or “I follow Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, so that no one may say that you were baptized in my name. (I did baptize also the household of Stephanas. Beyond that, I do not know whether I baptized anyone else.) 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."

The argument goes something like this: Paul went to Corinth to save those who were lost. Paul preached the gospel but did not baptize. Therefore, Paul viewed the preaching of the gospel as saving but not the act of baptism.

My initial reaction to this argument is simple that the text has nothing to say directly about the effect of baptism, so that to infer from this that baptism serves a symbolic purpose (or something slightly above that) is stretching the text beyond what is exegetically tenable.

But if we are to infer anything from this text about the efficacy of baptism, I would argue that it necessitates something beyond a purely symbolic approach. Paul is assuming that those who baptized the individual in the congregation would be so identified with the one receiving the sacrament that those receiving baptism would attribute their Christian life to the hands of the baptizer.

Paul assumes a saving efficacy in the baptismal act, because he shows that those who were baptized by Paul would look at Paul in the role that Christ himself has in our salvation. As Paul rhetorically asks, "was Paul crucified for you?" I cannot imagine a situation in a church wherein a purely symbolic act would so divide a church that those receiving such an "ordinance" would divide themselves over who performed this ordinance for them.

This belief of the Corinthians is further seen as Paul references the fact that the Corinthians were baptizing for the dead. Would one go to such extremes for an act which has no spiritual significance other than an act of profession among men or entrance into an external covenant with no real soteric benefits? It doesn't seem plausible.

What exactly is the Lutheran view of baptism?

I have been asked to give a brief overview of the Lutheran doctrine of baptism. I have done many posts on the topic but none which includes a comprehensive explanation of the Lutheran view. I will attempt to do so succinctly if possible.

The best place to go for the Lutheran view of baptism is Martin Luther himself. His Small Catechism gives a brief yet profound explanation:

What is Baptism?
Baptism is not just plain water, but it is the water included in God's command and combined with God's word.

Which is that word of God?
Christ our Lord says in the last chapter of Matthew: "Therefore, go and make disciples of all nations baptizing them in the name of the Father, and of the Son, and of the Holy Spirit."

What benefits does Baptism give?
It works forgiveness of sins, rescues from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare.

Which are these words and promises of God?
Christ our Lord says in the last chapter of Mark: "Whoever believes and is baptized will be saved, but whoever does not believe will be condemned."

How can water do such great things?
Certainly not just water, but the word of God in and with the water does these things, along with the faith which trusts this word of God in the water. For without God's word the water is plain water and no Baptism. But with the word of God it is a Baptism, that is, a life giving water, rich in grace, and a washing of the new birth in the Holy Spirit, as St. Paul says in Titus chapter three:
"He saved us through the washing of rebirth and renewal by the Holy Spirit, whom He poured out on us generously through Jesus Christ our Savior, so that, having been justified by His grace, we might become heirs having the hope of eternal life. This is a trustworthy saying." (Titus 3:5-8)

What does such baptizing with water indicate?
It indicates that the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God in righteousness and purity forever.

Where is this written?
St. Paul writes in Romans chapter six: "We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life." (Romans 6:4)

What we believe about baptism:

Baptism is essentially a means by which He has chosen to bring us His Spirit and the forgiveness of sins. God often uses things which seem ordinary to do miraculous works. He speaks to us through a book. He came to us in human flesh. He even spoke through an ass! God often hides Himself in ordinary elements as He reveals Himself. This is the same with the water of baptism.
We believe in baptismal regeneration. This means that the Spirit has chosen to work through baptismal water in the same way that He works through His word. Reformed Christians often say that the preached word is a means of regeneration but baptism is not. We believe that both are means which God uses to bring His promise to us. Baptism is the gospel in visible form, thus it gives all of the benefits of the gospel.
We believe in infant baptism. Since infants cannot understand the word, God uses baptism as a means to regenerate them and bring them into the faith. Through it, God gives faith. If faith is truly a gift of God and not a human work, God can certainly do this for an infant. He can also do it through whatever means He has chosen.
We believe that baptism is a form of the gospel, not a form of the law. Baptism is an act performed by Christ, through the hands of the administer of the sacrament. It is His gift of life and salvation. It is not a work we do. It is not something we do to profess our faith, or to profess that we will raise our children in the faith. It is a gift of grace through the promise of the gospel.

What we do not believe:

We do not believe that baptism is absolutely necessary for salvation. Since God works through both word and sacrament, the word is sufficient to regenerate and save. However, if one refuses to get baptized, this is evidence that he was never saved since he is denying what Christ has commanded.
We do not believe the Roman Catholic view of baptism. The Roman Catholic church denies that faith is necessarily given at baptism. They also deny that sin remains after baptism.
We do not believe that everyone who was ever baptized will be saved. If one rejects God's offer through baptism, or does not continue in the faith given at baptism, his baptism becomes a means of judgement rather than salvation.
This does not mean that we deny justification by faith alone because we believe baptism saves. The issue is that baptism and faith are not separate things. Baptism gives and strengthens faith. Baptism also delivers the promise which faith clings to.

These are the main points of the Lutheran view of baptism and how it differs from both the Reformed and Roman Catholic teachings on the subject.