BALANCING BAPTISM
by Edward Fudge

The subject of balancing baptism is so large, and there are so many ways of approaching it, that I want to offer “stimulators” instead of “conclusions.” What follows are nine such “stimulators,” which I hope will send your mind scurrying as your fingers do the walking through the pages of the New Testament on this subject.

1. The word “gospel” means “good news.” The gospel tells us that God, in Jesus Christ, has set sinners right with himself. Since that saving deed is already done, nothing we do in response to its announcement can be any part of the work that actually sets us right with God. It is of the essence of the gospel that the saving work was done outside of us, for us. Whatever water baptism is — or does — must be understood and described with this clearly in mind.

2. The outward rite of baptism in water expresses and draws meaning from an inward confidence in God’s promise of salvation. Faith does not express or draw meaning from baptism. We should measure baptism by faith. We should not measure faith by baptism.

3. Scripture associates with baptism such concepts as salvation, cleansing, remission of sins, the Holy Spirit and union with Christ. It also associates all these concepts with faith. These blessings belong to baptism secondarily — as it expresses and embodies faith. They do not belong to baptism primarily, as if it were something separate from faith or in addition to faith.

4. While the Book of Acts regularly joins baptism, remission of sins, and the gift of the Holy Spirit, it also demonstrates God’s freedom in the order in which these elements appear. This same book records at least three different arrangements (Acts 2, 8, 10). Our people have chosen as a model Acts 2 (which involves the first Jewish converts). If we had chosen Acts 10 (which involves the first Gentile converts), we would have thought the pattern was Believe/forgiveness of sins and receive the Holy Spirit/be baptized. The biblical pattern is diverse on this point. We must learn to recognize God’s work and acknowledge it, in whatever order it may occur.

5. The only New Testament passage on “rebaptism” is Acts 19. There the criterion for valid baptism is gospel faith, and the sign of faith is the presence of the Holy Spirit. Where the Holy Spirit is present, there is faith. Where there is faith, rebaptism is uncalled for.

6. Christ has but one body and it includes all who belong to him. We have no earthly right to exclude from our fellowship any person we believe Christ has accepted into his. How can one say that another person is a Christian, filled with the fruit of God’s Spirit, yet refuse that person the right hand of fellowship on the basis of a baptismal doctrine? This is the dilemma our tradition has forced upon us. It is our duty to wrestle with that dilemma today.

7. No New Testament passage explicitly defines baptism as immersion. That is its etymology, but etymology does not prove later usage. The evidence for immersion is certainly strong enough to justify our own practice. Is it really strong enough to rule out the practice of other Christians whose Greek scholars have a different view?

8. If immersion only is obedience to Christ, it must follow that the person being immersed understands Jesus to command this act. We might persuade someone that this is the case. We cannot compel beyond the light of another’s personal conviction, however. God must be the Lord of each person’s will and the judge of each person’s conscience. In the name of the “obedience,” have we actually made a mockery of “obedience” to Christ?

9. A friend once said to me, “I used to go out preaching baptism and I never saw anyone baptized. Now I go out preaching Christ, and I see people lined up waiting for baptism.” I once proposed to a lunch table full of theologians from Baptist and Church of Christ institutions the following. “You Baptists have done a good job of preaching Christ, but you have sometimes neglected to promptly baptize those who believe. We Church of Christ folk have stressed the importance of baptism, but have often neglected to really preach Christ. If we will all be faithful to Christ’s commission, we will be sure to preach Christ — and to baptize those who believe. When we both reform our practice, the argument between us will end.” — Box 21806, Houston, TX 77218
 

These last two articles by Mark Berrier and Edward Fudge were presented to the Conference for Churches of Christ at Irving, Texas last month. Because of their high quality we wanted our readers to see them.