Ministry Guide: Baptism

Baptism is not merely the removal of dirt from the body, but a pledge of a good conscience to live and follow Christ in faith. The symbolism of water in biblical narratives often carries connotations of judgment and purification. For instance, God’s act of wiping out evil people in the flood while preserving the righteous (Genesis) and freeing his people from bondage in the Exodus narrative both prefigure aspects of Christian baptism. Within the church, baptism symbolizes being united with God’s people. This guide aims to clarify the biblical understanding of baptism, particularly addressing the common misconception that it is a direct means to salvation, independent of personal faith.

Defining Baptism

The term “baptism” generally means “to dip” or “immerse,” and it represents a group of words signifying a religious rite for ritual cleansing. In Judaism, ritual ablutions, Qumran lustrations, and proselyte baptism were practiced. In the New Testament, it became the rite of initiation into the Christian community. The concept extends beyond a cultic rite to a theological interpretation of dying and rising with Christ. We also understand it as symbolic of a person having repented, died to the old self, and been raised into a new creation with Christ (2 Corinthians 5:17). Furthermore, it serves as a public confession of faith, acknowledging Christ before others (Matthew 10:32).

Crucially, baptism is not a sacrament necessary for salvation. This is evidenced by the thief on the cross, who made a deathbed confession and was unable to be baptized by water, yet Jesus assured him, “Truly I tell you, today you will be with me in paradise” (Luke 23:43).

Baptism and Denominational Divisions

Baptism has been a significant source of division among various Christian denominations. A common misconception exists among some individuals who believe they will enter heaven simply because they were sprinkled with water by the Roman Catholic Church. This perspective can be problematic as it often does not necessitate repentance from sins, self-denial, or taking up one’s cross to follow Jesus (Matthew 16:24). The core debate centers on whether God performs a divine work in baptism, or if baptism is primarily a human response to a divine work.

Theological Perspectives on Baptism

Roman Catholicism

In the Roman Catholic Church (RCC), baptism is considered a sacrament. The RCC and Eastern Orthodox (EO) perspectives differ from many Protestant views in their belief that sacraments are effective simply by their completion, a concept known as ex opere operato. Ludwig Ott explains this view of grace: “The formula ‘ex opere operato’ asserts, negatively, that the sacramental grace is not conferred by reason of the subjective activity of the recipient, and positively, that the sacramental grace is caused by the validly operated sacramental sign.” While the faith of an adult is not entirely excluded from the act of baptism, it is not considered “an efficient cause of grace.” Thus, the sacrament of baptism, in their view, can confer salvation, even in the case of an infant, apart from conscious faith.

Against the teachings of the Reformation, the Council of Trent declared that “there could be no justification without Baptism or the desire for the same.” This “alternative” to water baptism includes baptism by blood (martyrdom of an unbaptized person for their Christian faith or virtuous life) and baptism of desire (the desire of a person to be baptized who is somehow hindered). RCC dogma has further extended this “baptism of desire” since Vatican II to allow for the salvation of those outside Christianity if they would have desired baptism had they known the truth. In RCC theology, baptism removes all sins (original and personal) and punishment for sin, and it restores sanctifying grace to the soul. It does not, however, remove all consequences of original sin, such as death, suffering, ignorance, and the inclination to sin.

Eastern Orthodox

Similar to the RCC, the Eastern Orthodox churches (EO), which include Greek, Russian, Rumanian, and Serbian Orthodox traditions, believe baptism causes the forgiveness of sins: “Through Baptism we receive a full forgiveness of all sin, whether original or actual; we ‘put on Christ,’ becoming members of His Body the Church.” The EO affirm that through baptism, sins are washed away, and the baptized share in the death and resurrection of Christ and in His divine nature. For adults, however, awareness and repentance of sins are required. When one is immersed into water, the believer “communes with God in a mystical way; thus the Church uses the word ‘Mysteries’ to designate the sacraments by which the grace humans need in life to commune with God, is given to them. The sacraments are the means by which man experiences salvation in this world as a taste of the eternal life and kingdom which is to come.”

Anglican/Episcopalian

The Church of England (CE) and the Episcopal Church (EC) view baptism as the time when one renounces the sources of sin (devil, world, and flesh), confesses faith, and receives forgiveness of sins, according to The Book of Common Prayer. The Anglican Thirty-Nine Articles state that baptism is not only a sign of profession but also a sign of regeneration or new birth. Baptism serves as an instrument that grafts the baptized into the church and is the means by which the promises of forgiveness of sin and adoption as sons of God by the Holy Spirit are visibly signed and sealed.

Lutheran

For Lutherans, baptism is a sacrament that conveys forgiveness of sins and gives eternal salvation to those who believe. Their reasoning, however, differs from that of the RCC and EO. While all three believe the Holy Spirit works through the act of baptism (not the water itself) to effect salvation, Lutherans stress the importance of the combination of the Word with the sacrament to cause this spiritual work to occur. Therefore, Lutherans do not consider baptism a human work of merit bringing forgiveness but a work of God, through human hands, by which He conveys grace to the believing and repentant soul: “To be baptized in God’s name is to be baptized not by men but by God himself. Although it is performed by men’s hands, it is nevertheless truly God’s own act. From this fact everyone can easily conclude that it is of much greater value than the work of any man or saint. For what work can man do that is greater than God’s work?”

Consequently, even though the Spirit uses baptism to convey forgiveness, water apart from the Word is no different than bath water. It is required that the work be God’s work, but faith is necessary to receive God’s work, which is essential for salvation. C. F. W. Walther clarifies this doctrine: “It is of paramount importance that I believe, that I regard, not the water in Baptism, but the promise which Christ has attached to the water. It is this promise that requires the water; for only to it has the promise been attached.” When considering Lutheranism, one turns to the great doctrine of justification by faith alone (sola fide) as advocated by Martin Luther and the Lutheran church. Lutherans do not believe that baptism saves in addition to faith. In the words of Walther commenting on Mark 16:16: “He does not say: ‘He that is baptized and believeth,’ but the reverse. Faith is the primary necessity; Baptism is something to which faith holds. Moreover, the Lord continues: ‘But he that believeth not shall be damned.’ This shows that even if a person could not have Baptism administered to himself, he would be saved, as long as he believed.” The person’s response to the act of baptism, then, is the same as the person’s response to the spoken gospel. The Word of God enters the ears and baptism enters the eyes. It is, as Augustine said, “a visible word.” Neither the Word nor the sacrament is a work in addition to faith, but rather the means by which faith is created and through which the unredeemed believes unto salvation.

Reformed Churches

The sixteenth-century Reformers who did not follow the Lutherans on the sacraments are generally the originators of Reformed Theology. Though these men used the term “sacrament” for baptism, they perceived its meaning differently from both the RCC and the Lutheran Church. While Luther, Calvin, and Zwingli largely agreed on baptism in opposition to the RCC, they also differed on important points. For example, they agreed that the forgiving grace of God imparted in the sacraments related to the guilt of sin due to Adam’s fall, not the inherited sin nature. Moreover, they agreed that the sacraments are signs and seals attached to the Word, having no virtue apart from the Word. Lastly, they concurred that the sacrament did not yield any fruit apart from faith in the recipient (in contrast to ex opere operato).

The differences pertained to Luther’s struggles with the Anabaptists, which led him to put greater emphasis on the nature of the divine institution of the sacrament than on the subjective state of the recipient. Moreover, Calvin and Zwingli both agreed that baptism was a sign and proof of faith, but they differed in emphasis. Calvin saw the benefit of baptism as an instrument of God to provide nourishment to the believer. Zwingli saw the sacrament as a memorial of profession, in which a person could look to baptism for a reminder of God’s saving work apart from human effort. The Reformed thinkers also saw baptism as an initiation into the community of the faithful, similar to the function of circumcision in the Old Testament. James Bordwine succinctly states the Reformed view found in the Westminster Confession of Faith.

Who Should Baptize?

Baptism is typically performed by church leaders considered elders or pastors. However, there is no definitive New Testament proof that they are the sole officiants of baptism. Baptism is also a public confession of faith (Matthew 10:32).

According to 1 Peter 2:9, all believers are priests of God, meaning there is no particular caste of priests that limits ministry to a select few. Other aspects of ministry may be determined by spiritual gifts, godliness, and spiritual maturity. For example, in Acts 8:38, Philip baptized the Ethiopian after leading him to the Lord. Philip, chosen to help in the service of neglected widows, was not a deacon nor did he hold a formal position of authority. Furthermore, 1 Corinthians 1:12-17 indicates that Paul had most of the converts baptized, and it is not specified if some were pastors or elders; otherwise, Paul likely would have mentioned it.

The Necessity of Re-baptism

Re-baptism is considered necessary in cases where an individual was baptized as an infant because infants cannot choose to repent of their sins; only adults can repent (Luke 13:5). Therefore, if you were baptized as an infant before consciously finding the Lord, or if it was a “dedication to the Lord” rather than baptism in the biblical sense, you need to follow biblical instruction. Once you have heard the Gospel and accepted Jesus Christ as Savior, you should be baptized “in the name of the Father, and of the Son, and of the Holy Spirit” (Matthew 28:19). This perspective is supported by H. Wayne House in “Baptism Theology Article ID: DB055-1.”

Lighthouse Community Church of Dania Beach provides a clear statement on baptism for prospective members. They require completion of Bible classes 101, 201, and 301 before membership and baptism. This framework, originally developed by Rick Warren for his church, is encouraged for adaptation by other churches to suit their specific doctrinal positions.

The Meaning of Baptism

Baptism carries profound symbolic meaning:

• Baptism illustrates Christ’s death and resurrection.
  • “For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures” (1 Corinthians 15:3-4 NIV).
  • “Having been buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead” (Colossians 2:12 NIV).
• Baptism illustrates my new life as a Christian.
  • “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Corinthians 5:17).

“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).

Why Be Baptized by Immersion?

Baptism by immersion aligns with biblical precedent and the etymological meaning of the word “baptize.”

• Because Jesus was baptized that way.
  • “As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and alighting on him” (Matthew 3:16). This indicates Jesus went into and out of the water.
• Baptism in the Bible was done by immersion.
  • “And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him. When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way rejoicing” (Acts 8:38-39). This passage clearly describes going “down into the water” and coming “up out of the water.”
• The word “Baptize” means to “Dip Under” water. The Greek word baptizo (βαπτιζω) means “to immerse or dip under water.” The English words “baptize” and “baptism” are derived directly from these Greek terms, baptizo and baptisma (βαπτισμα), respectively. Their intrinsic meaning is rooted in the concept of immersion.

Who Should Be Baptized?

Everyone who has believed in Christ.

• “Those who accepted his message were baptized, and about three thousand were added to their number that day” (Acts 2:41).
• “But when they believed Philip as he proclaimed the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:12).

Lighthouse Community Church waits until children are old enough to believe and understand the true meaning of baptism before they are baptized. The church does, however, practice baby dedications, a ceremony intended as a covenant between parents and God on behalf of the child. Parents promise to raise their child in the faith until the child is old enough to make their own personal confession of Christ. Baptism is reserved for those mature enough to believe, serving as a public confession of personal commitment to Christ. Lighthouse Church strongly recommends that every member be baptized in the manner Jesus demonstrated, providing instructions to congregants through Bible 101, 201, and 301 courses prior to baptism.

The Plan of Action for Baptisms

When Should You Be Baptized?

As soon as a person has believed. While Lighthouse Community Church believes one should be baptized as soon as possible after surrendering to Christ, LCC recognizes the widespread misunderstanding about the biblical meaning of baptism across various faith traditions. Therefore, to protect believers and uphold integrity, LCC requires all individuals seeking baptism to complete the Next Steps 101 course or meet with a pastor prior to baptism. This process typically takes approximately four weeks.

• “Those who accepted his message were baptized, and about three thousand were added to their number that day” (Acts 2:41).
• “Then Philip began with that very passage of Scripture and told him the good news about Jesus. As they traveled along the road, they came to some water and the eunuch said, ‘Look, here is water. What can stand in the way of my being baptized?’ And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him” (Acts 8:35-38).

There is no biblical reason to delay your obedience. As soon as you have decided to receive Christ into your life, you can and should be baptized. Waiting until you feel “perfect” will prevent you from ever feeling “good enough.” It is important to remember that baptism is a personal statement of faith, not merely a family tradition.

Personal Reflection on Baptism

Yvonne M. Weir, a student from my class, shares her understanding of baptism:

“As a pastor, I believe in, and encourage water baptism by immersion as opposed to effusion or sprinkling. Christ was baptized by this method not because He sinned and needed repentance, but simply as an example for believers to follow. In fact, He said in Matthew 3:15, ‘Let it be so now: it is proper for us to do this to fulfill all righteousness’ (NIV). Today, many denominations spend countless hours trying to discredit those who are not in agreement with their beliefs, but the important thing for us to do is to pattern our lives after Christ by simply following His example.” —Yvonne M.

Resources Used

• Elwell, Walter A., and Barry J. Beitzel. Baker Encyclopedia of the Bible. Grand Rapids, MI: Baker Book House, 1988.
• Wuest, Kenneth S. Wuest’s Word Studies from the Greek New Testament: For the English Reader. Grand Rapids: Eerdmans, 1997.
• “Bible.com” article, January 1, 2001.
• Grace Church Article, 2016. All Rights Reserved.
• House, H. Wayne. “Baptism Theology Article ID: DB055-1.”
• Weir, Yvonne M. Student at TEDS. Weir