Baptism - 6 Major Views

Our method of studying baptism is basic: we will see what Scripture says about baptism.

Christians should take the doctrine of baptism seriously for two main reasons. First, historically, believers like Felix Manz and Dirk Willem were persecuted and even executed for practicing believer’s baptism, which shows how important the issue used to be. Today, the pendulum has swung the other way—many churches treat baptism casually, often baptizing people without examining their profession of faith.

Second, the author warns that some who appreciate Reformed theology drift toward infant baptism because it feels historically rooted and theologically cohesive, even though (in his view) it lacks biblical support. He also notes a modern resurgence of Roman Catholicism and Eastern Orthodoxy, which brings additional confusion about baptism and salvation.

The series aims to examine baptism directly from Scripture, evaluate different views, and correct theological arguments that aren’t grounded in the biblical text.

There are several ways we could categorize the different positions that various churches and denominations hold regarding baptism. To keep things brief and simple, we’ll break this exercise up into the six major views of baptism that exist in the church today to discover the recipients, mode, and meaning of baptism for each one.

The first view of baptism is the Roman Catholic Church.

In Roman Catholicism, the recipients of baptism are new converts and their children. Roman Catholicism predominantly practices infant baptism, sometimes called "paedobaptism," from the Greek word for "infant." The mode of baptism is typically pouring water on the head of the person being baptized.

The meaning of baptism in the Roman Catholic Church is complex. In summary, though, we can say it teaches that baptism washes away a person’s sins and includes that person as a member of the church. A sinner, therefore, cannot be saved under Roman Catholicism without receiving water baptism. According to this view, regeneration is accomplished when someone is baptized in water, which washes away that person’s sins, including original sin and personal sins.

What makes baptism effective in the Roman Catholic Church is the work of baptism itself, sometimes referred to as ex opere operato. Baptism itself accomplishes these things in the belief system of Roman Catholicism. We would reject these beliefs about baptism because we believe our sins are forgiven through faith in Christ alone, not by being baptized in water.

The second view of baptism to understand is that of the Orthodox Church, in its various geographical divisions.

The Orthodox Church closely aligns with the Roman Catholic Church regarding both the recipients and meaning of baptism. This Church teaches that new converts and infants within their first forty days of life should receive baptism. Through baptism, the sinner also becomes a member of the church, is cleansed of original sin, and receives the gift of the Holy Spirit. Baptism is necessary for salvation in Orthodoxy, although they also say it is possible that an unbaptized person could be saved in ways known only to God. In Orthodoxy, the mode of baptism is triple immersion, which is almost always non-negotiable.

This view of baptism is fraught with the same problems of Roman Catholicism because it makes salvation contingent on a human work, namely, baptism. Once again, we recognize the Orthodox Church is not merely in error about baptism, but their beliefs here are contrary to the very gospel itself. They preach a false gospel of salvation by the work of baptism rather than through faith alone in Christ, based solely on His justifying righteousness.

A third view of baptism is the Lutheran position (shared by Anglicans and similar denominations).

In this view, the recipients of baptism are the same as in Roman Catholicism and Orthodoxy: those new to the faith (and unbaptized) or infants within the church. The mode of baptism is typically sprinkling, although pouring and immersion are considered acceptable alternatives.

However, what does baptism signify in this view?

According to Luther’s catechism, baptism “works forgiveness of sins, rescues from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare.” The order, then, of salvation in Lutheran theology is that baptism precedes faith and is how God gives the gift of faith. In contrast to Roman Catholicism, baptism itself does not do the work of washing away sins and granting forgiveness; the cleansing from sin is by faith. By baptism, though, such faith is given to the sinner. Therefore, when an infant is baptized, God imparts faith to that infant, forgiving the child’s sins and making him a member of the church. We might call this view baptismal regeneration, because it is believed that through baptism God regenerates those being baptized and gives them the gift of faith. This view has some significant problems, which we will unpack in future posts.

A fourth view of baptism is that of Presbyterians, sometimes called the Calvinistic or Reformed view.

In this view, the subjects of baptism are the same as in the others: new adult converts and infants in the church. Presbyterians also agree with the Lutherans that the mode is not of great significance, so sprinkling, pouring, and immersion are all valid ways to baptize someone.

The heart of the difference between Presbyterians and Lutherans is in the significance of baptism. In the Presbyterian understanding, baptism does not impart grace but is a sign and seal of grace already bestowed. Baptism, then, confirms God’s promise to those being baptized, according to this theology. The key plank in Presbyterian infant baptism is that God’s promise in the New Covenant must extend not only to the believer but also to his or her children.

When we understand the biblical teaching about baptism, as well as what Scripture says about the New Covenant promises, we will see the Presbyterian view cannot be sustained under principles of sound biblical interpretation.

A fifth view of baptism is the Restoration Movement.

This movement, sometimes called the Stone-Campbell movement, began in the early 19^th century. Adherents believe the recipients of baptism should not be believers or their children or infants within the church, but only those who have made a profession of faith in Christ. The mode of baptism in the Restoration Movement is solely by immersion.

The primary belief, however, that distinguishes this movement from Baptist theology is their understanding of the significance of baptism. In the Restoration Movement, water baptism is necessary for salvation; faith alone in Christ is not sufficient. Many within this movement also believe people must be baptized in one of their local assemblies to be saved. This view of baptism is problematic because it compromises the gospel itself, asserting that faith alone is not sufficient for justification.

The final view we must consider is what we will simply call the Baptist view.

Baptists believe recipients of baptism must be limited to those who have made a credible profession of faith. The Baptist position can also be described as believer’s baptism, or credo-baptism (from the Latin word for "believe"). While baptists recognize they are not infallible in determining the genuineness of someone’s profession of faith, the intention is to baptize only true believers in Jesus. Admittedly, baptists sometimes unintentionally baptize someone who proves in time to be an unbeliever, but the difference between when a baptist baptizes an unbeliever and when paedobaptists baptize unbelievers is that baptists attempt to baptize only those who are truly followers of Christ, while paedobaptists knowingly baptize people who are not saved.

Second, Baptists believe that the mode of baptism should be by immersion. All Baptists agree immersion is the biblical method regarding baptism, and pouring or sprinkling are inadequate modes for those desiring to conform their doctrine and practice of baptism to Scripture.

Third, baptists reject the sacramental nature of baptism, arguing that baptism does not save or regenerate anyone, wash away sins, join someone to Christ, make people members of the body of Christ, or deliver them from death and the devil. Furthermore, baptists insist that baptism is not necessary for salvation. Baptism adds nothing to salvation, nor is it part of justification. We are justified by faith alone apart from any works we might perform or cooperate in, including baptism.

For baptists, baptism is first an act of obedience to our Lord, who commands His disciples to be baptized. It is also an outward sign of what the Spirit has wrought within us, publicly identifying us in our union with Christ to the church and the world.

In the next several posts, we’re going to take a journey through Scripture to see why believer’s baptism is the only biblical position on baptism.

The post The Six Major Views of Baptism appeared first on The Cripplegate.

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Baptism symbolizes repentance, identification with Christ’s death and resurrection, and a public declaration of faith in Jesus Christ.

Key Biblical Passages (Baptism)

1. The Great Commission – Matthew 28:19-20

“Therefore, go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, and teaching them to obey everything I have commanded you.”

This passage emphasizes baptism as a step in discipleship, showing obedience to Christ and publicly declaring faith in Him.

2. Repentance and Forgiveness – Acts 2:38

“Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.”

Baptism is closely linked to repentance, symbolizing the washing away of sins and the reception of the Holy Spirit.

3. Union with Christ – Romans 6:4

“We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead, we too may walk in newness of life.”

This verse illustrates that baptism represents a believer’s spiritual union with Jesus’ death and resurrection, marking the beginning of a transformed life.

4. Appeal to God for a Good Conscience – 1 Peter 3:21

“Baptism, which corresponds to the act of baptism, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ.”

Baptism is not merely a physical act but a spiritual appeal, reflecting inner faith and commitment to God.

5. Born of Water and Spirit – John 3:5

“Jesus answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.’”

This highlights the necessity of baptism as part of spiritual rebirth and entry into God’s kingdom.

Summary of Purpose

• Public Declaration of Faith: Baptism is an outward testimony of inward belief in Christ.

• Repentance and Forgiveness: It symbolizes turning from sin and receiving God’s forgiveness.

• Union with Christ: Represents dying to the old self and rising to new life in Jesus.

• Spiritual Cleansing: Acts as an appeal to God for a good conscience.

• Obedience to Christ: Fulfills His command and aligns believers with the Great Commission.

  
  

  These passages collectively show that baptism is a profound spiritual act, symbolizing faith, repentance, and new life in Christ, while also serving as a public commitment to follow Him (Matthew 28:19-20, Acts 2:38, Romans 6:4, 1 Peter 3:21, John 3:5).