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Baptism and Church Completion During Tribulation

The relationship between baptism and the completion of the church, particularly in the context of tribulation, is a subject of significant theological debate among Christian traditions. While there is broad agreement that baptism is an essential ordinance instituted by Christ, its precise role in the church's formation and its efficacy during periods of intense suffering are interpreted differently [4].

One prominent view, often associated with Reformed theology, emphasizes baptism as a sign and seal of the covenant of grace, rather than a direct means of regeneration. John Calvin, for instance, argues that baptism serves as a spiritual promise, similar to circumcision in the Old Testament, signifying the forgiveness of sins and the mortification of the flesh [9]. For Calvin, baptism is a public profession of faith and discipleship, admitting individuals into the visible church [1, 7]. However, he stresses that the efficacy of baptism is tied to faith, and it does not automatically confer salvation or regeneration apart from it [7]. This perspective often leads to the understanding that the church is completed through the gathering of believers who profess faith, with baptism being an outward sign of their inward spiritual reality. The church's completion, therefore, is seen as an ongoing process of God calling individuals to faith, rather than a singular event tied to the administration of baptism. In this view, tribulation, while a period of suffering, does not alter the fundamental nature or requirements of baptism or the means by which the church is completed. The church continues to grow as individuals come to faith and are baptized, even amidst persecution [5]. Charles Hodge, another Reformed theologian, discusses the difficulty surrounding infant baptism, acknowledging that baptism inherently involves a profession of faith, which infants cannot make. He addresses this by linking infant baptism to the covenant made with believing parents, where children are given up to the Lord and subjected to the government of Christ in the Church [11, 8].

In contrast, other traditions, including Catholicism and Eastern Orthodoxy, often attribute a more direct and instrumental role to baptism in regeneration and incorporation into the church. Thomas Aquinas, a key figure in Scholastic theology, teaches that baptism produces a twofold effect: the character (an indelible mark on the soul) and grace [6]. For Aquinas, right faith is necessary for baptism because grace, the ultimate effect of the sacrament, cannot be had without it [6]. However, the sacrament itself is understood to be efficacious in conferring grace and initiating individuals into the church. The Eastern Orthodox tradition, as articulated by John of Damascus, confesses "one baptism for the remission of sins and for life eternal," viewing it as declaring the Lord's death and burying believers with Christ [13]. This perspective suggests that baptism is not merely a symbol but a transformative act that actively incorporates individuals into the body of Christ, thereby contributing to the church's completion. From this viewpoint, the church is completed as individuals are regenerated and brought into communion through the sacraments, with baptism being the foundational sacrament of initiation. Tribulation, while a challenge, would not negate the power of baptism to effect this spiritual transformation and incorporation.

The Anglican tradition, as expressed in the Thirty-Nine Articles of Religion, also views baptism as "not only a sign of profession, and mark of difference... but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church" [12]. This position emphasizes both the symbolic and instrumental aspects of baptism, seeing it as a means by which promises of forgiveness and adoption are sealed, faith is confirmed, and grace is increased [12]. The baptism of young children is explicitly retained in this tradition [12]. This perspective aligns with the idea that baptism is a vital step in the formation and growth of the church, contributing to its completion by bringing new members into its fold.

A different emphasis is found in some Nonconformist and Puritan interpretations, which, while acknowledging baptism as an ordinance, tend to focus more on the internal spiritual reality it represents. Matthew Henry, for example, clarifies that saving baptism is not merely the "outward ceremony of washing with water," but rather involves "a faithful answer or restipulation of a resolved good conscience, engaging to believe" [10]. This view underscores the importance of the individual's conscious faith and repentance as the true essence of baptism, with the outward act serving as a public declaration. While baptism is seen as a necessary act of obedience and a mark of Christian identity, the completion of the church is primarily understood in terms of the spiritual regeneration and commitment of its members.

Despite these differences, all traditions generally agree that baptism is an ordinance instituted by Christ, to be administered in the name of the Father, Son, and Holy Spirit [3, 4]. It is universally recognized as a public profession of faith and discipleship, signifying a cleansing and a new beginning [1, 3]. The New Testament provides numerous examples of baptism being administered to those who profess faith [7]. Furthermore, the concept of "tribulation" is understood across traditions as a period of trouble or affliction, which can include the suffering of believers [5]. Christ himself spoke of a "baptism to be baptized with," referring to his impending suffering and death, indicating a connection between baptism and enduring hardship [2].

The divergence in understanding baptism's role in church completion, especially during tribulation, often stems from differing hermeneutical commitments regarding the nature of sacraments and the relationship between outward signs and inward grace. Some traditions emphasize the objective efficacy of the sacrament itself, while others prioritize the subjective faith of the recipient. The historical context of theological development, including debates over infant baptism and the nature of regeneration, has also shaped these distinct perspectives. Ultimately, while all traditions affirm the importance of baptism for individual believers and the church, the precise mechanism by which it contributes to the church's "completion" and how this process unfolds during periods of tribulation remains a point of ongoing theological reflection.

Sources

  1. Smith's Bible Dictionary “Smith's Bible Dictionary: Baptism — It is well known that ablution or bathing was common in most ancient nations as a preparation for prayers and sacrifice or as expiatory of sin. In warm countries this connection is probably even closer than in colder climates; and hence the frequency of ablution in the religious rites throughout the East. Baptism in the name of the Father, Son and Holy Ghost is the rite or ordinance by which persons are admitted into the Church of Christ. It is the public profession of faith and discipleship. Baptism signifies-- + A confession of faith in Christ; + A cleansi”
  2. Luke “Luke 12:50 (YLT) — but I have a baptism to be baptized with, and how am I pressed till it may be completed!”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Baptism — As administered by John -- Mt 3:5-12; Joh 3:23; Ac 13:24; 19:4. Sanctioned by Christ's submission to it -- Mt 3:13-15; Lu 3:21. Adopted by Christ -- Joh 3:22; 4:1,2. Appointed an ordinance of the Christian church -- Mt 28:19,20; Mr 16:15,16. To be administered in the name of the Father, Son, and Holy Spirit -- Mt 28:19. Water, the outward and visible sign in -- Ac 8:36; 10:47. Regeneration, the inward and spiritual grace of -- Joh 3:3,5,6; Ro 6:3,4,11. Remission of sins, signified by -- Ac 2:38; 22:16. Unity of the Church effected by -- 1Co 12:13; Ga 3:27,2”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Baptism, Christian — An ordinance immediately instituted by Christ (Matt. 28:19, 20), and designed to be observed in the church, like that of the Supper, "till he come." The words "baptize" and "baptism" are simply Greek words transferred into English. This was necessarily done by the translators of the Scriptures, for no literal translation could properly express all that is implied in them. The mode of baptism can in no way be determined from the Greek word rendered "baptize." Baptists say that it means "to dip," and nothing else. That is an incorrect view of the m”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Tribulation — Trouble or affiction of any kind (Deut. 4:30; Matt. 13:21; 2 Cor. 7:4). In Rom. 2:9 "tribulation and anguish" are the penal sufferings that shall overtake the wicked. In Matt. 24:21, 29, the word denotes the calamities that were to attend the destruction of Jerusalem.”
  6. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Those Who Receive Baptism, Art. 8: Article: Whether faith is required on the part of the one baptized? I answer that, As appears from what has been said above (Question [63], Article [6]; Question [66], Article [9]) Baptism produces a twofold effect in the soul, viz. the character and grace. Therefore in two ways may a thing be necessary for Baptism. First, as something without which grace, which is the ultimate effect of the sacrament, cannot be had. And thus right faith is necessary for Baptism, because, as it appears from Rm. 3:22, the”
  7. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 98: he enumerates among his members, are to be baptised, in order that they may not be dissevered from his body. See the violent onset which they make with all their engines on the bulwarks of our faith. 23. They now come down to the custom and practice of the apostolic age, alleging that there is no instance of any one having been admitted to baptism without a previous profession of faith and repentance. For when Peter is asked by his hearers, who were pricked in their heart, “What shall we do?” his advise is, “Repent and be baptised,”
  8. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 64: in life, and solemnly owning the covenant before the Church, wherein they give up themselves and their children to the Lord, and subject themselves to the government of Christ in the Church, their children are to be baptized. “6. Such church-members, who either by death, or some other extraordinary providence, have been inevitably hindered from publicly acting as aforesaid, yet have given the Church cause, in judgment of charity, to look at them as so qualified, and such as, had 568 they been called thereunto, would have so acted, their c”
  9. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 98: occasion here to collect the passages which everywhere occur. We have, therefore, a spiritual promise given to the fathers in circumcision, similar to that which is given to us in baptism, since it figured to them both the forgiveness of sins and the mortification of the flesh. Besides, as we have shown that Christ, in whom both of these reside, is the foundation of baptism, so must he also be the foundation of circumcision. For he is promised to Abraham, and in him all nations are blessed. To seal this grace, the sign of circumcis”
  10. 1 Peter (Nonconformist/Puritan) “Matthew Henry on 1 Peter 3:21: Noah's salvation in the ark upon the water prefigured the salvation of all good Christians in the church by baptism; that temporal salvation by the ark was a type, the antitype whereunto is the eternal salvation of believers by baptism, to prevent mistakes about which the apostle, I. Declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but it is that baptism wherein there is a faithful answer or restipulation of a resolved good conscience, engaging to believe”
  11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 63: § 10. Infant Baptism. The difficulty on this subject is that baptism from its very nature involves a profession of faith; it is the way in which by the ordinance of Christ, He is to be confessed before men; but infants are incapable of making such confession; therefore they axe not the proper subjects of baptism. Or, to state the matter in another form: the sacraments belong to the members of the Church; but the Church is the company of believers; infants 547 cannot exercise faith, therefore they are not members of the Church, and consequ”
  12. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 269: Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be reta”
  13. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 85: Chapter IX .— Concerning Faith and Baptism. We confess one baptism for the remission of sins and for life eternal. For baptism declares the Lord’s death. We are indeed “buried with the Lord through baptism 2288 2288 Col. ii. 12 . ,” as saith the divine Apostle. So then, as our Lord died once for all, we also must be baptized once for all, and baptized according to the Word of the Lord, In the Name of the Father, and of the Son, and of the Holy Spirit 2289 2289 St. Matt. xxviii. 19 . , being taught the confession in Father”
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