PCA Reformed Church Membership and Paedobaptism for Non-Paedobaptists
The question of whether non-paedobaptists should be allowed to become members of a Reformed church that practices paedobaptism is a contested issue. At its core, the debate revolves around the implications of baptism for church membership and the treatment of those with differing baptismal practices.
The Disagreement
The PCA (Presbyterian Church in America), a Reformed denomination, has grappled with this issue, particularly in relation to non-paedobaptist Christians who wish to join their congregations. The disagreement centers on whether individuals baptized as believers should be rebaptized as infants or recognized as already baptized [2].
Position 1: Requiring Re-baptism
One position, rooted in the Reformed tradition, holds that baptism is a sacrament that signifies incorporation into the covenant community. According to this view, infant baptism is the norm, and those who were not baptized as infants should be rebaptized upon joining a Reformed church. Charles Hodge, a prominent Reformed theologian, argued that church members who have not been baptized as infants should present their children for baptism, implying that they themselves should be baptized according to the Reformed practice [2, 3].
Position 2: Recognizing Believer's Baptism
Another position, also within the Reformed tradition, suggests that believer's baptism can be recognized as valid, even if it differs from the Reformed practice of infant baptism. John Calvin, for instance, emphasized the importance of baptism as a sign of initiation into the Christian community, but did not explicitly require re-baptism for those baptized as believers [4]. This perspective is more inclusive, allowing non-paedobaptists to join Reformed churches without requiring re-baptism.
Position 3: The Anglican Perspective
The Anglican tradition, as reflected in the Thirty-Nine Articles of Religion, takes a different approach. While affirming the importance of baptism, the Articles do not explicitly address the issue of re-baptism for non-paedobaptists. Instead, they focus on the sacrament's significance as a sign of regeneration and incorporation into Christ's body [7, 8].
Shared Ground
Despite these differences, all positions agree that baptism is a crucial aspect of Christian initiation and that it signifies incorporation into the community of believers. The early Church Fathers, such as Augustine, also emphasized the importance of baptism, although they debated the issue of re-baptism for heretics and schismatics [1, 5].
Why Traditions Diverge
The divergence in positions stems from differing hermeneutical commitments and prior doctrinal premises. The Reformed tradition's emphasis on covenant theology and the sacrament of baptism as a sign of covenant membership drives the debate. The interpretation of biblical passages, such as 1 Corinthians 12:13, also plays a significant role, with some understanding baptism as a spiritual reality and others as a sacramental act [6].
Sources
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. 16.--Wherefore, since it is manifest that the baptism remains in the baptized person when he is separated from the Church, the baptism which is in him is certainly separated with him. And theref: 21. Therefore the heretic is not "the first to seize baptism," since he has received it from the Church. Nor, though he seceded, could baptism have been lost by him whom we assert no longer to retain the Church, and yet allow to retain baptism. Nor does any one "yield his birthright, and give it to a heretic,"(4) because he says that he t”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 64: it by a regular act of discipline. 5. That being members of the Church, if free from scandal and continuing their profession, they are entitled to present their children for baptism. The decision of this Synod did not put an end to the controversy. It was, however, in accordance with the views of the majority of the New England churches. Its chief opponents were found among “the more conservative class of laymen. Its advocates among the clergy were from the first a majority, which 569 went on increasing from generation to generation; and ”
- 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”
- 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,”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. 16.--26. Nicomedes of Segermi(7) said: "My judgment is that heretics coming to the Church should be baptized, because they can obtain no remission of sins among sinners outside."(8): 27. The answer to which is: The judgment of the whole Catholic Church is that heretics, being already baptized with the baptism of Christ, although in heresy, should not be re-baptized on coming to the Church. For if there is no remission of sins among sinners, neither can sinners within the Church remit sins; and yet those who have been baptized by t”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 12:13: For by one Spirit are we all baptized,.... This is to be understood not of water baptism; for the apostle says not in one, and the same water, but "by", or "in" one Spirit, are we all baptized; the baptism of water, and of the Spirit, are two different things; see Mat 3:11. Besides, all that are baptized in water, are not baptized in or by the Spirit, as the case of Simon Magus, and that of others, show; nor does water baptism incorporate persons into the church of Christ; neither into the invisible church, which is the body of Christ, and here meant; nor into”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 1. Morning Praise: 1. Morning Praise 10. Light to the World: Holy Communion in Epiphany 11. In Penitence and Faith: a Service in Lent 12. Christ is Risen: a Service in Easter 2. For all the Church Family 3. An Evening Service of the Word 4. Christ is our Peace 5. The Lord is Here 6. This is our Story 7. Believe and Trust: Holy Communion with Baptism 8. Come, Lord Jesus: Holy Communion in Advent 9. Peace to God’s People: Holy Communion during the Christmas Season All Creation Worships (Holy Communion) Introduction Special Days and Occasions The”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), A Litany of the Resurrection: A Litany of the Resurrection Alternative Prayers of Intercession An Alternative Form of the Decision An Alternative Profession of Faith Baptism and Confirmation apart from a Celebration of Holy Communion Baptism and Confirmation within a Celebration of Holy Communion Baptism apart from a Celebration of Holy Communion Baptism at Morning or Evening Prayer Baptism at a Service of the Word Baptism within a Celebration of Holy Communion Bible Readings and Psalms Canticles in Procession to the Font Celebration of Baptis”