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Fundamental Belief #15
By baptism we confess our faith in the death and resurrection of Jesus Christ, and testify of our death to sin and of our purpose to walk in newness of life. Thus we acknowledge Christ as Lord and Saviour, become His people, and are received as members by His church. Baptism is a symbol of our union with Christ, the forgiveness of our sins, and our reception of the Holy Spirit. It is by immersion in water and is contingent on an affirmation of faith in Jesus and evidence of repentance of sin. It follows instruction in the Holy Scriptures and acceptance of their teachings. (Matt. 28:19, 20; Acts 2:38; 16:30-33; 22:16; Rom. 6:1-6; Gal. 3:27; Col. 2:12, 13.)
Nearly all Christians agree that baptism is important. But that is about where the agreement stops. There are different ideas on the meaning of baptism, the power behind baptism, the belonging after baptism, the mode for baptism, the path to baptism and the invitation to baptism. These disputed points are what we will consider in our study of the fundamental belief of baptism.
The Meaning of Baptism
Baptism proclaims the gospel!
These phrases of the Fundamental Belief express its meaning, “By baptism we confess our faith in the death and resurrection of Jesus Christ, and testify of our death to sin and of our purpose to walk in newness of life… Baptism is a symbol of our union with Christ, the forgiveness of our sins, and our reception of the Holy Spirit.”
Romans 6 offers a beautiful explanation of the meaning of Baptism.
Romans 6:3-5 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.
Baptism is a spiritual death and resurrection.
This description comes surrounded by the message of righteousness by faith and the grace of God. (See Romans 5:15-21 & 6:20-23).
The Power Behind Baptism
I met with some Mormon missionaries for a study at my Church. I’ve always appreciated the dedication of the missionaries. I have had some good times with them. This time we got on the topic of baptism. I learned that they believed that baptism is necessary for salvation. I questioned them to make sure I understood. Then I shared my strong disagreement. I shared my concern that this view distorts the gospel. Jesus saves. There is nothing in the act of dipping under the water that effects salvation. I have strong feeling about this.
After we wrapped up our study I was in the lobby of the church. I turned to the literature rack and saw a pamphlet entitled “Is Baptism Really Necessary?”. It caught my attention. That is what we were just talking about. I wished I had given this to those missionaries to help explain the Adventist perspective. Then I read the pamphlet and was glad I didn’t give it. I couldn’t believe it. It made the same argument that the missionaries had just made. It was an Adventist publication teaching that the act of baptism is necessary for salvation. With the pamphlet in my hand, I recognized that there is still plenty of confusion about the gospel in our church. Not in the official teachings, but it is still present. Then, I through those pamphlets away.
Next week we are studying the Lords Supper. Then, I will do a fuller history of the sacramental theology that was partially exposed in the Protestant Reformation. I will argue against this dangerous idea that there are acts that we can perform that have saving power in themselves. That’s next week. This week I will just share a brief overview of how the power behind baptism had been misrepresented.
This teaching is known as Baptismal Regeneration. It affirms that the act of baptism effects a transformation. Baptism is the means by which God imparts saving grace.
According to Romans 6 the power behind baptism is “the glory of the Father”. It is all God.
Romans 6:4
We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
Titus 3:5
He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.
When we believe that there is power in the act it is easy for the gospel to become distorted into something we can achieve or the church can administer.
This is a teaching of the Catholic Church. The following are excerpts from the Catholic Catechism that give a picture of the Catholic view of baptism.
1254 Baptism is the source of that new life in Christ from which the entire Christian life springs forth.
1257 The Lord himself affirms that Baptism is necessary for salvation… The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are “reborn of water and the Spirit.” God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.
1265 Baptism not only purifies from all sins, but also makes the neophyte “a new creature,” an adopted son of God, who has become a “partaker of the divine nature,” member of Christ and coheir with him, and a temple of the Holy Spirit.
1277 Baptism is birth into the new life in Christ. In accordance with the Lord’s will, it is necessary for salvation, as is the Church herself, which we enter by Baptism.
1284 In case of necessity, any person can baptize provided that he have the intention of doing that which the Church does and provided that he pours water on the candidate’s head while saying: “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.”
The Catechism then lists exceptions for those who die for their faith (1258), those who had the desire to be baptized (1259), and those who are ignorant but good (1260).
Here are the main verses that are considered to teach the necessity of baptism. The parenthesis that follow them are reasons why I am not convinced that these prooftext undo the clear Bible teaching of Salvation by grace through faith.
Mark 16:16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. (The second half doesn’t mentioned baptism. Baptism should follow belief, but condemnation is not a result of being unbaptized, only a result of not believing.)
John 3:5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.” (This is the only mention of water in the chapter. The spirit is mentioned many more times. It is difficult to build a doctrine on this isolated statement that is not explained, not strongly emphasized, and not clearly equated to baptism.)
1 Peter 3:21 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. (The reality that makes the symbol of baptism meaningful if the resurrection of Jesus.)
I agree with the lyrics of the song There’s no Power in the Water, when it says, “
Seventh-Day Adventists do not believe in baptismal regeneration. This is not taught anywhere in our fundamental beliefs. In fact, the church teaches clearly against this doctrine.
Adventist.org (in the official article on our belief about baptism)
“Does a Christian need to be baptized to be saved?
No. It’s the blood of Jesus that saves us, not baptism. Salvation is a free gift of God. We are saved by grace through faith. The Bible is very clear about how we are saved. Baptism symbolizes salvation but is not a way to earn salvation.
“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8-9, ESV).”[i]
Ellen White
“Baptism does not make children Christians; neither does it convert them; it is but an outward sign, showing that they are sensible that they should be children of God by acknowledging that they believe in Jesus Christ as their Saviour and will henceforth live for Christ.”—Child Guidance, p. 499.[ii]
It is sadly ironic, the very sign that God gave us to physically illustrate the gospel has been twisted to blur the gospel. This is not necessary. Jesus saves. Baptism is our outward acceptance of this salvation.
The Belonging after Baptism
This phrase of the Fundamental Belief expresses the belonging after baptism, “Thus we acknowledge Christ as Lord and Saviour, become His people, and are received as members by His church.”
There has been much discussion about whether baptism should be tied to church membership. I will not attempt to settle that now, though, personally, I would like to explore different options than our current model. However, what we can affirm is that God intends us to belong to the community of the Church when we come to him. There is no Biblical tolerance for an entirely anonymous believer. When we join ourselves to Christ, we join ourselves to the body of Christ.
Acts 2:41 So those who received his word were baptized, and there were added that day about three thousand souls.
Acts 2:47 And the Lord added to their number day by day those who were being saved.
2 Corinthians 12:12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body.
Baptism is an affirmation that you belong to the body of Christ!
The Mode for Baptism
Our fundamental belief affirms, “It is by immersion in water”. God isn’t concerned about the technicality of the act. If the hair does not go under, he still counts it as valid. But the whole illustration is about burial and resurrection. The following verses affirm that the New Testament practice was baptism by immersion.
John 3:23 John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized
Mark 1:10 And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove.
Acts 8:36-39 And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?”And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him.And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing.
The Path to Baptism
This phrase of the Fundamental Belief expresses the path to baptism, “contingent on an affirmation of faith in Jesus and evidence of repentance of sin. It follows instruction in the Holy Scriptures and acceptance of their teachings.”
The path to baptism is a path of faith. These are the faith experiences that the Bible associates with baptism.
- Belief (Acts 18:8- Crispus, the ruler of the synagogue, believed in the Lord, together with his entire household. And many of the Corinthians hearing Paul believed and were baptized.)
- Confession (Matthew 3:6- and they were baptized by him in the river Jordan, confessing their sins.)
- Repentance (Acts 2:38- And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.)
- Learning (Matthew 28:19- 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.)
When the mind is capable of these things and the heart is willing, it is time for baptism!
This point, again, is widely disputed. Imagine a spectrum. On one extreme end is the believe that baptism is effective without the faith of the one being baptized. On the other end of the spectrum is the belief that baptism is only effective if the one being baptized has perfected faith.
Now, to the first extreme view. The Catholic Church practices infant baptism. Here are a few articles from their Catechism.
1250 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.
1252 The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole “households” received baptism, infants may also have been baptized.
The Catholic Church endorsed the teaching of Thomas Aquinas called limbus infantum. It is a place of limbo for unbaptized infants. They cannot go to heaven but are not sent to hell. Their eternal experience is in a place without joy or pain.[iii]
On this extreme “baptism does not presuppose faith: rather, it generates faith.”[iv]
To get an idea of how controversial this point has been, consider the experience of the Anabaptist. Here is also a place where we can see one version of the other extreme. The Anabaptists were an offshoot of the reformers in the 16th century. They were Adventist, believing in the soon return of Christ. They were mostly pacifist, but a minority of violent reformers hurt the reputation of the whole group. They believed in separation of church and state. And, well, some of them were polygamists. It sounded pretty good until that. Regardless, they were persecuted for their faith. Most of their leaders died in prison or were executed. By the midcentury around 3,000 Anabaptists were killed for their beliefs.
The belief that gave them their name is the one they held with the most conviction and the one that got them persecuted the most. They rebaptized adults, not believing that their infant baptism was valid because it was not a decision of faith. This was illegal. And it was a defiant act against the authority of the Catholic Church.
In article 1 of the most important Anabaptist confession of faith it was written, “Baptism shall be given to all those who have learned repentance and amendment of life, and who believe truly that their sins are taken away by Christ, and to all those who walk in the resurrection of Jesus Christ, and wish to be buried with Him in death, so that they may be raised with him… This excludes all infant baptism, the highest and chef abomination of the Pope.”[v]
Maybe you feel like you would get along well with the Anabaptist. Anabaptists stressed purity to the point that they did not believe there were sinners in the church. Baptism was the point of entry into a community of purified saints. Here is one version of this other extreme.
On one side of the spectrum are those who don’t teach that we need faith in order to be baptized. On the other side are those who teach that we need perfection and an exhaustive understanding to be baptized. I believe Jesus is in the middle. In that Great Commission he says “baptism” before he said “teach”. There is a lot of growth for us after our baptism. Baptism is neither the beginning nor the end of the journey.
Those who are baptized should feel conviction of sin. They should have a personal experience of the grace of God. There is need of belief but not a perfected character. There is need of teaching but not mastery of Bible subjects. There is need of repentance but not full behavior reformation. On one end of the spectrum the power behind baptism is found in the performing of the act with or without faith. On the other end it is found in our character reformation that gains for us the right to be baptized. It is neither. The power has always been Jesus.[vi]
We don’t baptize infants, but what about children? At what age are children old enough. I suggest it is not about age so much as it is about a true experience of belief, confession, repentance, and teaching in the truth.
“Is it necessary to devote any space to the discussion of the subjects and the “mode of baptism”? The statement is that “he that believeth and is baptized shall be saved.” Those only who believe, therefore, are proper subjects for baptism. This does not by any means imply that only grown persons may be baptized, for very young children may have sincere and intelligent faith in Christ. The gray-haired man must believe as a little child. But however old or however young, belief is the prerequisite of baptism.”[vii]
“After faithful labor, if you are satisfied that your children understand the meaning of conversion and baptism, and are truly converted, let them be baptized. But, I repeat, first of all prepare yourselves to act as faithful shepherds in guiding their inexperienced feet in the narrow way of obedience. God must work in the parents that they may give to their children a right example, in love, courtesy, and Christian humility, and in an entire giving up of self to Christ.” [viii]
The Invitation of Baptism
Before Jesus left this earth, he gave this Great Commission to his followers.
Matthew 28:19-20 “Go therefore and make disciples of all nations, baptizing them inthe 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.”
God invites all to be baptized!
[i] https://www.adventist.org/baptism/
[ii] Here is a statement from the White Estate that is strong against the Catholic view of baptism. https://ellenwhite.org/topics/175 “From the beginning Seventh-day Adventists, in common with their Protestant heritage, have rejected any view of baptism as an opus operatum, that is, as an act that, in and of itself, imparts grace and effects salvation. Historically, the beginnings of such a view of baptism—the idea that ritual washing had some kind of supernatural power—are very early and may well be a part of the early Christian heritage from Judaism. This already seems to be suggested in Hermas , book 3, similitude 9, 16. Tertullian is the first writer to refer to baptism as a sacramentum . However, this in itself cannot be taken as proof that he thought of baptism as a sacrament in the sense of an opus operatum , for he expresses disapproval of the belief of some who expected from baptism a magical cleansing of sin without true repentance. This in itself testifies to the extent to which baptism, in some minds, had come to be considered an opus operatum by the early third century (Tertullian On Repentance 6). However, in another treatise he comes very close to the idea that the water of baptism has a special power after the invocation of God has been made over it ( On Baptism 4). Later in the fourth century the Donatist controversy was settled in favor of baptism as an opus operatum as against an opus operantis. Augustine’s victory over Pelagius on the side of the doctrine of original sin did much to enhance a sacramentalist view of baptism
[iii] Aquinas, Summa Theologica, Part 3, Supplement, question 69, Articles 4-7
[iv] Alister McGrath, Reformation Thought, p, 174
[v] The Schleitheim Confession of Faith (1527), Article1
[vi] https://www.ministrymagazine.org/archive/1993/08/baptism-and-conversion
[vii] EJ Waggoner, BASI 12.4