Baptismal Application Process in Early Christianity
The application process for baptism in early Christianity is a topic with diverse interpretations across Christian traditions, particularly concerning the mode of baptism and the appropriate recipients. While all traditions recognize baptism as an ordinance instituted by Christ and a public profession of faith [1, 3], the specifics of its administration are debated.
One prominent area of disagreement concerns the mode of baptism. Some traditions, such as certain Baptist views, assert that the Greek word "baptize" exclusively means "to dip" [2]. However, other scholars argue that the Greek word does not inherently specify a particular mode, and that a literal translation cannot fully express its implications [2]. John Calvin, for instance, contended that the word "baptize" in the New Testament does not necessarily mean pouring or sprinkling, nor does it exclusively mean immersion, but rather signifies "to perform the Christian ceremony of initiation" [8]. The Jamieson, Fausset & Brown commentary on Hebrews 6:2 notes that Jewish believers transitioned from various Jewish purification rites, including different forms of washing, to Christian baptism, suggesting a broader understanding of "baptisms" [6].
Another significant point of contention is the practice of infant baptism. The Thirty-Nine Articles of Religion, an Anglican confession, explicitly state that "The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ" [10]. This view often connects infant baptism to the concept of regeneration or new birth, seeing it as an instrument by which individuals are grafted into the Church and receive the promises of forgiveness and adoption [10]. The Presbyterian tradition also emphasizes the importance of teaching children from infancy, suggesting that lasting impressions of faith can be made at a tender age [5]. In contrast, traditions that emphasize believer's baptism typically require a profession of faith from the individual being baptized, arguing that baptism involves a profession of faith in certain doctrines that must be known to be professed [9].
Despite these differences, there is shared ground among traditions regarding the significance of baptism. It is universally understood as a sign of profession and a mark distinguishing Christians [1, 10]. It signifies a confession of faith in Christ and a cleansing [1]. Furthermore, the New Testament mandates that baptism be administered "in the name of the Father, Son, and Holy Spirit" [3, 7]. The divergence in practice often stems from differing hermeneutical approaches to biblical texts and the weight given to historical practices versus explicit scriptural commands. For example, the baptism of John the Baptist, while a precursor, is distinguished from Christian baptism, as it bound subjects to repentance rather than faith in Christ and was not administered in the name of the Trinity [4].
Sources
- 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”
- 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”
- 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”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Baptism, John's — Was not Christian baptism, nor was that which was practised by the disciples previous to our Lord's crucifixion. Till then the New Testament economy did not exist. John's baptism bound its subjects to repentance, and not to the faith of Christ. It was not administered in the name of the Trinity, and those whom John baptized were rebaptized by Paul (Acts 18:24; 19:7).”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:15: from a child--literally, "from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made. holy scriptures--The Old Testament taught by his Jewish mother. An undesigned coincidence with Ti2 1:5; Act 16:1-3. able--in themselves: though through men's own fault they often do not in fact make men savingly alive. wise unto salvation--that is, wise unto the attainment of salvation. Contrast "folly" (Ti2 3:9). Wise also in extending it to others. through faith--as the instrument of this ”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6:2: the doctrine of baptisms--paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (Heb 9:10, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare Heb 6:4). Greek, "baptismoi," plural, including Jewish and Christian baptisms, ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 98: 16:16 16:17 16:19 16:19 16:27 17:11 18:3 18:17 18:18 18:19 18:25 19:1-30 19:3-9 19:3-9 19:4-9 19:5 19:9 19:10 19:10 19:11 19:11 19:28 20:28 22:37 22:38 23:39 24:1-25:46 24:3 24:6 24:6 24:14 24:14 24:14 24:24 24:29-35 24:30 24:30 24:31 24:31 24:34 24:34 24:36 25:31 25:31 25:31-46 25:31-46 25:31-46 25:31-46 25:32 25:32 25:41 25:46 26:26 26:26-28 26:27 26:63 26:64 27:24 27:43 28:19 28:19 28:19 28:19 28:19 28:19 28:20 28:20 28:20 28:24 Mark 1:8 1:15 3:4 6:18 6:48 7:4 7:4 7:4 7:28 9:42-48 10:2-12 10:4-9 10:7 10:8 10:11 10:12 10:13 12:26 13:7 1”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 97: of cases). On the other hand, the same study reveals that “baptize” does not mean pouring or sprinkling either! The word, as used in the New Testament, does not mean a particular mode. Whenever it is used to refer to Christian water baptism, it means “to perform the Christian ceremony of initiation, with its essential elements of consecration, distribution, and reception.” (3) The contention that immersion was the mode used by the primitive Church has more recently been questioned, in the light of a comparison between the writings ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 62: a general agreement. Qualifications for Adult Baptism. 1. Faith supposes knowledge of at least the fundamental doctrines of the Gospel. Some may unduly enlarge, and some unduly restrict the number of such doctrines; but no Church advocates the baptism of the absolutely ignorant. If baptism involves a profession of faith, it must involve a profession of faith in certain doctrines; and those doctrines must be known, in order to be professed. In the early Church, therefore, there was a class of catechumens or candidates for baptism who were ”
- 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”