1

Christian Baptism for the Church and the Household.

By Venerable Dr. Ifechukwu U. Ibeme

Websites: http://www.scribd.com/ifeogo ; http://priscaquila.6te.net ;

Comment on The Chapel of Grace Blog: http://thechapelofgrace.wordpress.com

CONTENTS: WHAT IS CHRISTIAN BAPTISM? FIGURES AND SYMBOLISMS OF BAPTISM WHAT MODE OF WATER BAPTISM IS BIBLICAL? BAPTISM FOR COVENANT HOUSEHOLDS

Since the Apostolic times, different generations and Denominations of the Church have

preferred one mode of baptismal application of water or another: some modes are more

wet or more dry, some are more scrupulous or more popular than others, yet no preferred

mode is more scriptural or more spiritual. Since one cannot be baptized with more

than one biblical baptismal mode at the same time, Denominations or even

Christian families and individuals at any time, may be free and have rights

to choose their preferred baptismal modes and modalities WHICH THEY

ARE MOST COMFORTABLE WITH AND CONVINCED OF; yet none has any

biblical authority and freedom to contradict, condemn or contemn other

alternative baptismal modes which agree with the Scriptures.

Baptismal modes have become confusing and controversial since the Anabaptists of the

16th century. It is time to stop the mudslinging and muddling up of issues and ask

ourselves what we really understand as the meaning and purpose of our choice of baptism.

It is time to ask how our understanding conforms to the comprehensive context of the

Scriptures. Therefore, in INTERDENOMINATIONAL circles, it is good that the

commonly shared baptismal mode and modalities be followed. Even within

DENOMINATIONAL circles, it is good to make room for individuals to be baptized by any

biblical mode one would prefer. Again, it is important to understand and respect the full

biblical basis and reasons why such modes and modalities are diversely held by

denominations. While we make our choices and take our preferences, let no one exclude

purification modes and figures which God has not excluded and let no one exclude from

the household those whom God has not excluded. Whatever God has indicated he

would approve, let no man presume to disapprove.

To properly understand Baptism, we must abandon our partial arguments

and rather study the Scriptures contextually and comprehensively.

Baptism is a COVENANT INITIATION SYMBOL and so like every such

scriptural symbol, it is meant to serve as a means of memorial and

2

motivation for living under its covenant. From all Scriptures, the purpose

of Baptism as a New Covenant ritual is not to arrogate or PROVE salvation

but to mark/seal the candidate as PURIFIED for PERMISSION or admission

into the Church’s discipleship, worship and fellowship; it is also meant to

PROVOKE and remind/sign the recipient to PURSUE a growing walk with

Christ in discipleship and devotion. Believers already confess or profess

their faith publicly from when they were converted, they have no use again

to need Baptism for “profession of faith” since it is not the believer who is

commanded to profess his/her faith with water but it was the Church which

was commanded and authorized to baptize converts with water and teach

them. Therefore, Baptism should not be misconstrued to be a ritual for mere

repetition of profession of faith, but a prior cleansing rite for believers and

their households requisite for admission into membership of the Church’s

fellowship, discipleship and worship (Act 2:38-42).

The modern Church has muddled and missed the meaning of Baptism due to

their confused squabbles about baptismal modes and modalities. Beyond every

controversy and confusion about WHO, WHEN and HOW to baptize, all who are already

baptized or seek to be baptized and even those baptizing the baptismal candidates should

endeavor to examine their perception of WHAT Baptism means. This understanding

should not derive from personal opinions and cultural inclinations but from a perspective

which is consistent, contextual and comprehensive with the whole Scripture. If Water

Baptism is a dramatic ordinance for visible personal expression of faith as

the Anabaptists taught, then Spirit Baptism should also be a spiritual

means for invisible personal expression of faith. If Water Baptism is the

authorized covenant sign (sacrament) by which the Church is to cleanse

and admit candidates into her visible fellowship as the Prophets and

Apostles taught (Ezek 36:25; Acts 22:16; Heb 10:22), then Spirit Baptism is

Christ’s renewing means for admission into His invisible Body (Ezek 36:26-

27; 1Cor 12:13; Tit 3:5). There are relevant INSTANCES of, as well as INSTRUCTIONS

relating to Baptism all over the Scripture. We are all equally free to choose any doctrine

and practice we prefer to make out of these demonstrated instances and didactic

instructions, but all should know the uttermost contextual and contingent implications

of such choices. Whatever we propound as our understanding of Baptism should

systemically relate and systematically agree with every truth in all of the Scripture.

<<Back to Contents>>

WHAT IS CHRISTIAN BAPTISM? Water Baptism is the initiation ritual or symbol of the New Covenant. It was

instituted by Christ in fulfilment of prophecy (Ezek 36:25) to serve as the

cleansing reminder (sign) and consecrating rite (seal), precondition to

participation in the Christian Church fellowship – much like circumcision

3

was the precondition sign and seal for Israelite Tabernacle fellowship (Rom

4:11-13; Col 2:11-13). Baptism is the first means of grace ministered to

disciples or believers and their households before they join to participate in

Apostle’s fellowship and Apostle’s teaching (Mat 28:18-20; Act 2:37-42).

This simple Apostolic concept of baptism has been subsequently distorted

in the Church through alternative wisdom derived from cultural

conceitedness that do not necessarily submit to scriptural

comprehensiveness.

We all know that an ALTER CALL for profession or confession of faith, however conscious or articulate it may be, is not a proof or confirmation of eternal salvation but only a sign. So also, the WATER CALL of Christian Baptism neither gives eternal salvation (as the Roman Church scholastically postulated), nor is it a proof of eternal salvation (as the Anabaptist scrupulously prefer to claim) but is simply a FIGURE not a function of salvation (as the Apostles plainly taught 1Pet 3:21). Even for “adult believers”, Baptism is not a proof or reward of true faith going by what instances like that of Simon of Samaria show (Act 8:13, 18-23). Rather, as the Apostles taught and practiced, baptism is only the divinely instituted covenant sign and cleansing means of grace for covenant fellowship. Baptism is primarily the New Covenant cleansing or purification ritual (symbol or sign Act 22:16; 1Pet 3:21) instituted by Christ to be used by the Church for the valid admission (i.e. initiation, Gal 3:27) of believers and their covenant households (Act 16:13-14; 1Cor 7:14) into participation in the covenant fellowship and gracious ministrations of the Church. We often forget that according to the Scriptures, people did not just attend or join

Apostolic or ancient Church as we usually do today. Baptism may not be necessary for

eternal salvation but to the Apostles (though no longer so held today), Baptism was

necessary for Church participation. In their administration of Baptism and

admission into the Church for participation in Kingdom ministrations, the

Apostles gave heed to Christ’s severe warnings (Mat 18:5-10; Mar 10:13-16),

and so they did not despise or forbid anyone however small, whosoever

BELIEVED in Christ (Matt 18:6), whosoever WAS BROUGHT to Christ (Mar

10:13) and whosoever CAME to Christ (Mar 10:14). Baptism should precede

discipleship teaching and church membership (Mat 28:19-20; Act 2:41-42) but the

Gentile Church would disregard scriptural apostolic deposit and contend for their own

scrupulous denominational dogmas. To the Apostles one may claim, think or confess that

s/he believed but one was not admitted to Church fellowship or discipleship or worship

until one was baptized with water NOT dedicated without water (whether adult or infant).

People and their households were admitted into Church ONLY because THE CHURCH

WITH HER HOLY GHOST ENDUED POWER OF THE KEYS AND COMMISSIONING

AUTHORITY HAD BAPTIZED THEM AND THEIR HOUSEHOLDS INTO HER

MEMBERSHIP (Mat 16:18-19 and 28:18-20; John 20:21-23; Act 19:1-6).

Baptism is not a strange New Testament innovation left to be interpreted extempore at will, but a fulfillment of PROMISE (Act 2:39) prophesied long

4

before in the Old Testament (Ezek 36:25-27); its principles accord with what was divinely preempted in the cleansing rituals for the Old Testament fellowship (Num 19:17-20; Psa 51:7; Heb 9:13-14, 19). The Scriptures show that the GRACE AND POTENCY OF BAPTISM do not derive from the age and knowledge of the baptised or the depth and amount of water used by the baptiser or extent and thoroughness of the bathe (John 20:21-23; 1Pet 3:21). The POWER AND VALIDITY OF BAPTISM (just as the validity and potency of worship, prayers and other ministrations of the Church) depend primarily on God's PROMISE and GRACE for the New Covenant in Christ, and on Christ’s COMMISSION and AUTHORIZATION given to the Church in the world (Mat 16:19; 28:18-20; John 20:21-23; 1Cor 12:13; Gal 3:27-29). Again, the extent of the GRACIOUS BLESSINGS WE DERIVE FROM BAPTISM (as valid seal of admission and powerful sign for participation) does not depend on the oldness of our age or the largeness of the water but on our FAITH and OBEDIENCE in Christ (John 13:7-11; Act 4:8-11; 8:13-24; 1Pet 3:21). Limiting baptism and God’s grace and power to only a particular age or to only a particular mode is only an absurd denominational or situational preference that cannot be substantiated from the Scripture. As the powers of the anointing oil and the cleansing blood do not depend on the quantity of oil or blood and the age of the recipient, so it is with the baptismal water. Often there is a confusion of languages that affects discussion on Christian Baptism. Since the Anabaptist radical revision of the meaning of the Church and of Christian Baptism, when people say BAPTISM, they mean different confusing things some of which pick and drop portions of the Scripture or even contradict the whole Scripture and Apostolic tradition. In Christian Baptism, the Church is fully backed by Christ’s heavenly and earthly authority with the only valid means to initiate anyone INTO/UNTO (Grk=eis) God’s New Covenant NAME which is the FATHER, SON AND HOLY SPIRIT for admission INTO Church fellowship and Christian discipleship (Mat 18:18-20; 28:18-20; John 20:21-23; Act 19:3-5). Therefore, Water Baptism as a ritual instituted by Christ, DOES NOT SIGNIFY THE PROOF OF OUR MERITORIOUS DISCRETION, rather it SIGNIFIES THE PROVISION OF CHRIST’S FREE UNMERITED GRACE for our CLEANSING FROM SIN UNTO SANCTITY (Act 2:38 and 22:16), for PROVOKING US TO PUT-OFF OUR OLD NATURE AND PUT-ON CHRIST’S NEW NATURE (Gal 3:27; Col 2:11-12; 3:7-13; Eph 4:21-25), for our QUICKENING FROM DEATH TO NEW LIFE (Rom 6:4), and for our CLOTHING WITH THE NAME OF CHRIST (Gal 3:27). Water Baptism is NOT a sign to REWARD AND PROVE our discretion or spirituality, maturity or merit BUT rather a sign to REMIND AND PROVOKE us with grace to live for Christ (Rom 6:11-14). Much of the contention about Christian Baptism today is because people have got subtly mixed-up with the 16th century Anabaptist doctrine that radically revised and culturally reinterpreted Baptism to mean:

an immersion INTO Water WITH Christ’s Name, no longer a cleansing WITH(Grk=en) water INTO(Grk=eis) Christ’s Name;

sign of MATURATION in faith and discipleship, no longer sign of INVITATION to faith and discipleship; indication of DISCRETIONAL merit of the individual, no longer initiation into COVENANT grace of God; ORDINANCE by which the individual expresses personal faith, no longer SACRAMENT by which the Church

ministers covenant grace; ordinance that confirms LIFE BEFORE the event, no longer sacrament that consecrates to LIFE AFTER

the event; an FORMAL ordinance for RECOGNITION, no longer an EFFECTUAL sacrament for ADMISSION; an ordinance validated by the BELIEVER’S MATURITY, no longer a sacrament validated by the CHURCH’S

AUTHORITY;

5

an empty ordinance which DERIVES GRACE only by the faith of the baptised, no longer an effectual sacrament which MINISTERS GRACE to the baptised by the Church’s God-given authority;

individual’s dramatic REPEAT EXPRESSION of faith, no longer Church’s symbolic INITIAL MINISTRATION of grace;

IMMERSION(Grk=bapto) into water, no longer PURIFICATION(Grk=baptizo/baptismos) into Christ; a POWERLESS congratulation for faith maturity, no longer a POWERFUL consecration into fellowship

membership; MERIT sign to PROVE faith and godly life, no longer GRACE sign to PROVOKE faith and godly life; NARROWLY exclusive for only individual RECOGNITION, no longer COMPREHENSIVELY inclusive for

both individual and household ADMISSION. Therefore, there are two meanings of Baptism in the Church today – one is NARROW MODERN ANABAPTIST meaning of baptism (which admits households without baptism but recognizes individuals with baptism) while the other is COMPREHENSIVE ANCIENT APOSTOLIC meaning of the baptism (which admits households with baptism Act 2:38-39; 16:14-15; 31-33; 1Cor 1:16; 7:14), such that people do not mean the same thing when they use the word “BAPTISM”. It is more helpful to first establish the full implication of WHAT one thinks Baptism to mean before one engages in questions about WHO and HOW to baptize and WHY.

The Church had always known the ancient doctrine of “covenant Church” with COVENANT HOUSEHOLD BAPTISM from its Apostolic biblical roots without contention for over 1500 years before the Anabaptists. Anabaptists started the modern alternative doctrine of “adult-only Church” with DISCRETIONAL ADULT-ONLY BAPTISM which does not fit any divine covenant principle anywhere in the Scriptures. The Anabaptist doctrine is based on their unfounded claim

6

that every baptized household in the New Testament had no little children! Anabaptists also argue that little ones should not be numbered with adult believers because it does not make sense to them how little ones could spiritually believe (as Christ said in Mat 18:6) without discretion as they knew it. By this, with neither record nor suggestion anywhere in the Scriptures about postponed or later baptism for such children, the Anabaptists audaciously negate the spiritual claims of Christ and His Apostles that little ones born to Christ’s disciples are also reckoned with Christ’s believers (Mat 18:1-10; 1Cor 7:14). General lack of comprehensive biblical exposition on the Baptismal rite has also contributed to more lop-sidedness and narrowness. There is more to Baptism than our polarized polemic preferences.

<<Back to Contents>>

FIGURES AND SYMBOLISMS OF BAPTISM First, do not forget that Christian baptism is never said in the Scriptures to be INTO WATER nor is it into the Spirit, NOT EVEN into eternal salvation or newbirth, as the 16th Century Anabaptists had misled the modern Church to think. Rather Christian Baptism is done NOT INTO water but WITH water and the Spirit INTO God’s Name and INTO the fellowship and ministrations of Christ’s Church (Mat 28:19; Act 19:3; 1Cor 12:13).

The Anabaptists without scriptural basis have also misled the modern Church to think of Baptism strangely as a drenching, drowning and overwhelming ritual for public show. But the Scripture consistently presents Baptism as a cleansing, washing and renewing ritual for admission into God’s Name and into the fellowship of the Church. For instance, the Scripture talks of Baptism as symbolising the following:

(1) Death (to sin), burial (with Christ) and resurrection (to new life) Col. 2:12-13; Rom. 6:3, 6.

(2) Circumcision without bands. Col. 2:11-12.

(3) Putting-off of the old man Col. 2:11-12.

(4) Quickening with the Spirit. Col. 2:13.

(5) Putting-on of Christ. Gal. 3:27.

(6) Regeneration (New Birth) with water and the Sprit Jn. 3:5; Tit. 3:5.

(7) Pledge of good conscience towards God. 1 Pet. 3:21; Acts 26:18.

(8) Drinking for incorporation into Christ’s Body. 1Cor 12:13.

(9) Washing away of sin. Act 22:16; Eph 5:26; 1Pet 3:21.

(10) Sprinkling to purify from filthiness. Ezek 36:25; Heb 10:22.

Note that all these symbolic meanings are to be reckoned and appropriated inwardly and spiritually by faith, not acted out dramatically in Baptismal modes as 1Pet 3:21 indicates.

7

There is no scriptural reason to prefer one symbolism above the others as the Anabaptist had preferred to advocate. <<Back to Contents>>

WHAT MODE OF WATER BAPTISM IS BIBLICAL? Baptism is principally the New Covenant cleansing or purification ritual (symbol or sign Act 22:16; 1Pet 3:21) instituted by Christ to be used by the Church for the valid admission (i.e. initiation Gal 3:27) of believers and their covenant households (Act 16:13-14; 1Cor 7:14) into participation in the covenant fellowship and gracious ministrations of the Church. There are ample instances where the Scripture refers to various modes of applying water for baptismal and similar ritual purposes with which Christ and His Apostles were all conversant as Jews. These include the following: 1. DRINKING: (a) Used when referring to Christ's Baptism into suffering, blood and death. Matt. 26:39, 42; Mark 10:38, 39; Lk. 12:50. (b) Used in describing the Baptism with the Holy Spirit. John 4:10, 13:13; 7:37 - 39; I Cor. 12:13. 2. SPRINKLING: (Aspersion) (a) Commanded in the Law (Num. 19:13 - 18) (b) Predicted by the Prophets (Ezek. 36:25) (c) Fulfilled in Christ (Heb. 9:13,14) (d) Preached by the Apostles (Heb. 10:22) 3. WASHING: (OF PART OF THE BODY) (a) As done in other ceremonial purification (John 3:22-26; Exd. 30:18-20; Lev. 8:6; Ps. 51:7; John 13:5-11) (b) With water in a river (John 1:26-28) (c) With water from a water pot (John 2:6) (d) With water from other containers (Exd. 30:17-21) (e) A very common descriptive word for baptism used in the Scriptures (Acts 22:16; Eph. 5:26; Tit. 3:5; Heb. 10:22). 4. POURING: (Affusion) (a) Used by God in the Holy Spirit Baptism (Ezek. 36:27; Acts 2:17; 10:45; I Cor. 12:13). (b) Most likely mode used at house baptisms (Acts 9:18; 10:47, 48; 16:33; 19:5) and at mass baptisms (Acts 2:41; and 4:4). (c) Seems to be similar to FALLING by the Holy Spirit UPON the believer at Spirit Baptism (Acts 1:8; 2:3; 10:44). 5. IMMERSION: (a) Derived not from the meaning of the Greek root-word "bapto" which means "to dip momentarily" as well as "to dye into a new colour"

8

But we have already seen that the Scripture never used bapto to describe Baptism, nor used baptizo for entrance INTO water, rather it used baptizo for entrance INTO Christ or His Name.

(b) Appears to be probably figured in Rom. 6:4 and Col.2: 12 (However see 1 Cor. 10:1,2; I Pet. 3:20; Mk. 7:4 where baptizo could never mean immersion).

It is important to notice that apart from Naaman’s healing other instances of immersion in the Scriptures like during the Flood and at the Red Sea involved those who perished (Gen 7; 2Pet 2:5; 3:6; Exo 14:27-28; 15:3-11; Psa 78:53; 136:11-15) while those on whom the water BAPTISMALLY touched or sprinkled were cleansed and delivered (1Cor 10:1-2; 1Pet 3:20-21).

(c) A likely mode at river baptisms (Acts 8:36-38) (d) Sometimes practiced by the early Church but not commanded in the Scripture.

Again immersion is unlikely during Pentecost in Jerusalem and at crypt baptisms as some presume to postulate since there was no immersable water in Jerusalem and the crypts had no running water supply. The crypts rather served as drainage for runoff water poured on baptisands.

Purification and incorporation into Christ’s Church with water does not depend on the amount of water or extent of its application (John 13:8-10), but on the attitude of our hearts towards God and the efficacy of Christ's work before God (I Pet.3: 21-22). As the power of the anointing oil does not depend on its quantity, so it is with the baptismal water. NOTE: Those who, like the Anabaptists insist on immersion could only be excusable inasmuch as they recognise that Christian Baptism is NOT INTO WATER but into Christ Who never lived under water, nor is the Holy Spirit a mermaid spirit; also that immersion could merely be one of the (not the only) valid modes of water baptism INTO CHRIST. Those who prefer the immersion mode purportedly derived from Greek “bapto” should not invalidate other modes of water-cleansing that agree with God-inspired Scripture. From the foregoing, one could therefore understand why although radical reformist evangelical churches like the Baptists, Independents (and later Pentecostals) baptise only by immersion, yet the Anglican Church from its ancient beginnings in the 1st and 2nd Century AD as with other ancient churches like the Roman, the Orthodox, the Coptic, etc together with other mainline protestant churches of the Reformation like Lutheran, Reformed, Presbyterian (and later Methodist) denominations, have always baptized either by immersion or by pouring (or even by sprinkling) depending on circumstance and convenience. <<Back to Contents>>

BAPTISM FOR COVENANT HOUSEHOLDS The ancient Church was convinced that believers should fully baptize their children with water NOT merely “dedicate” their children without water as some modern Churches who exclude children from baptism are inclined to. Apart from DOCUMENTED INSTANCES of the Apostles baptizing households and children of believers (Act 2:39-42; 11:13-14;

9

16:14-15, 31; 1Cor 1:16) as well as ministration to children of believing parents by Christ himself (Mar 10:13-15; Luk 8:49-50), there are DOCTRINAL INDICATIONS that the Apostles admitted into Church fellowship, discipleship and worship whosoever believed, whosoever came with their parents or whosoever was brought as children belonging to household of believers, (Mat 18:6, 10, 14; Act 2:39; 1Cor 7:14; 2Tim 1:5; 3:15). Again, the Apostles saw the flood of Noah (at which there was no child) as serving similar figure with Baptism (1Pet 3:20-21) and the Exodus crossing of the Red Sea (at which there were many children of all ages) as Baptism into Moses (1Cor 10:2). When COVENANT INITIATION symbolism (similar to circumcision) is removed from baptism, it loses every doctrinal purpose of the Scripture. Circumcision of the Flesh with hands (which admits into the Abrahamic or Mosaic covenant community) answers to Water Baptism admitting to Church fellowship, while Circumcision of the Heart without hands (which is spiritual illumination and quickening Deu 10:16; 30:6) corresponds to Spirit Baptism recreating to eternal life (Rom 4:11-14; Col 2:11-14). The 16th Century Anabaptists misunderstood the covenant sign purpose of Baptism and mistook the New Covenant baptismal purification to be same as eternal salvation or a proof of salvation and so must come after personal certainty of such salvation. But human personal faith will never adequately equate divine final judgment as the case of Simon of Samaria shows. Though Anabaptist reasoning and arguments against COVENANT HOUSEHOLD BAPTISM on cultural and individualistic basis may easily appeal to modern minds used to antifamily and child-despising Gentile culture Mat 18:6, 10), yet it has no Apostolic nor contextual biblical root for the Scripture always includes children in its reference to and use of “household” except otherwise indicated. The unbiblical Gentile query today is usually “How could children of believers be baptized since they could not believe by themselves?” But astonishingly, many no longer ask the biblically rooted question, “How could children of believers be allowed into the Church fellowship of the baptized if they could not be baptized with their parents?” There is often the claim that “Baptism is a public expression of an earlier faith in and acceptance of Christ” which awkwardly implies that baptism is done by the authority of the baptized. The biblical claim is rather that “Baptism is a covenant admission into the fellowship of Christ’s Church” which properly implies that Baptism is done by the authority of the Church. God unambiguously recognizes LITTLE CHILDREN as members of the COVENANT HOUSEHOLD; therefore they are beneficiaries of their parents’ covenant ministrations, liable to rites and requirements of such covenant as well as sufferers of comminations pertaining to such household covenants.

Gen 17:10-14 (10) This is my requirement that you and your descendants after you must keep: EVERY MALE among you must be circumcised. (11) You must circumcise the flesh of your foreskins. This will be a reminder of the covenant between me and you. (12) Throughout your generations EVERY MALE AMONG YOU WHO IS EIGHT DAYS OLD must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

10

(13) They must indeed be circumcised, whether born in your house or bought with money. The sign of my covenant will be visible in your flesh as a permanent reminder. (14) Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people — he has failed to carry out my requirement." Deu 29:9-13 (9) "Therefore, keep the terms of this covenant and obey them so that you may be successful in everything you do. (10) You are standing today, ALL OF YOU, before the LORD your God — the heads of your tribes, your elders, your officials, every Israelite man, (11) YOUR INFANTS, your wives, and the foreigners living in your encampment, those who chop wood and those who carry water — (12) so that you may ENTER BY OATH INTO THE COVENANT THE LORD your God is making with you today. (13) Today he will affirm that you are his people and that he is your God, just as he promised you and as he swore by oath to your ancestors Abraham, Isaac, and Jacob.

Baptism is divinely instituted means of covenant cleansing grace for “admission into covenant fellowship” not merely a formal repeat “confession of faith”. Because Christ has authoritatively commanded the Church so, Baptism is necessary for adults and their children before admitting them into Church participation and membership, though many Churches have rationalized to do otherwise. Therefore, apart from scruples, there is no valid spiritual or scriptural basis whatsoever to admit unbaptized children and adults into Church fellowship and ministrations under whatever guise (such as modern probational “dedication” for children or ancient probational “catechumenate” for adults), just like it was unthinkable to admit the uncircumcised and unclean children or adults into the congregation of Israel at the Tabernacle or Altar (Gen 17:10-14; Num 19:18-20). “Dedicating” unbaptized children or catechizing unbaptized adults makes no covenant sense biblically speaking, for no uncircumcised child or adult could be brought before the Lord even when the Lord lays claim on such child as sanctified unto Him (Exo 13:2; 22:29-30; Num 3:13; Luk 2:23; 1Cor 7:14). To dare postpone baptism for children of believers till they come of age or postpone baptism of adults till they mature in the faith, which should validly bar them from Church ministrations, is to unthinkably jettison both the means and ministrations of covenant grace and the participation in the covenant fellowship. The Apostles who baptized before they gave discipleship teachings (Mat 28:119-20), admitted no unbaptized souls into the fellowship of their house churches. The Scripture (or even Church history) has no indication whatsoever of such postponement for any child of any household ever. For instance, Timothy, who was still referred to as a child and youthful in 66-67 AD (1Tim 4:12; 2Tim 2:22), was a second generation Christian apparently baptized as a child of a Christian household (Act 16:1-3; 2Tim 1:5 and 3:15); we could read only of his “adolescent” circumcision and adoption by

11

Paul, 15 years earlier in 50 AD (Act 16:1-3) and his subsequent youth ordination (1Tim 4:14; 2Tim 1:6) but not his “adolescent” or “age of discretion” or “adult believer’s” baptism. Saint Polycarp who was born about 69 AD, was a disciple of Apostle John, a friend of Ignatius of Antioch and Bishop of Smyrna in Asia Minor, but during his martyrdom about 155 AD, at age 86, he declared he had been a Christian from infancy. On the contrary, Christ demonstrated with a strong warning, that He reckons LITTLE CHILDREN OF HIS DISCIPLES as believers in Him and actually has great regard for such children of His disciples, reckoning them as His disciples and worthy examples in His heavenly Kingdom.

Mat 18:3-6 (3) Then he said, "Truly I tell you, unless you change and become like little children, you will never get into the kingdom of heaven. (4) Therefore, whoever humbles himself as this little child is the greatest in the kingdom of heaven, (5) and whoever receives a little child like this in my name receives me." (6) "If anyone causes one of these LITTLE ONES WHO BELIEVE IN ME to sin, it would be better for him if a large millstone were hung around his neck and he were drowned at the bottom of the sea.

The Apostles clearly believed that a PARENT’S FAITH OR COVENANT has sanctifying and cleansing benefit on their children (Jew or Gentile), affording such children the privilege to receive New Covenant ministrations of Christ’s Church such as baptism of households, and children of believers receiving grace ministrations of healings and miracles even in absentia, laying on of hands, blessings, discipleship, even being RAISED FROM THE DEAD and unconsciousness, etc, as they recorded all over the New Testament:

Act 16:14-15 (14) A woman named Lydia, a dealer in purple goods from the city of Thyatira, was listening to us. She was a worshiper of God, and the Lord opened her heart to listen carefully to what was being said by Paul. (15) When she and her family were baptized, she urged us, "If you are convinced that I am a believer in the Lord, come and stay at my home." And she continued to insist that we do so. Act 16:31 (31) They answered, "Believe on the Lord Jesus, and you and your family will be saved." 1Co 7:14 (14) For the unbelieving husband has been sanctified because of his wife, and the unbelieving wife has been sanctified because of her husband. Otherwise, your children would be unclean, but now they are holy. Act 2:38-39

12

(38) Peter answered them, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. Then you will receive the Holy Spirit as a gift. (39) For this promise belongs to you and your children, as well as to all those who are far away, whom the Lord our God may call to himself." Luk 8:49-50 (49) While he was still speaking, someone from the synagogue ruler's house came and said, "Your daughter is dead; do not trouble the teacher any longer." (50) But when Jesus heard this, he told him, "Do not be afraid; just believe, and she will be healed."

<<Back to Contents>>

Updated April 29, 2015

by Ven. Dr. I. U. Ibeme

Copyright © PriscAquila Publishing, Maiduguri, Nigeria.

Click here for

PriscAquila Christian Resource Centre

http://priscaquila.6te.net