WATER BAPTISM OF BIBLICAL CHRISTIANITY

Article bC 2000

Index

Chapter 1, Considers the word baptize and other forms of this word.

Chapter 2, Considers early Jewish washings that were similar to Christian baptisms, and consider baptisms as in the Apostles times.

V Chapter 3, Considers infant baptism.

M Chapter 4, Considers forms or modes of baptism.

M Chapter 5, Considers baptism as it relates to entering the Christian Church, and considers ways of washing in baptism.

Chapter 6, Considers the significance or importance of baptism, considers the relation of baptism and the laying on of hands to receiving the outpouring of the Holy Ghost, and considers how soon converts should be baptized after repenting and believing in Christ.

Chapter 7, Considers details of old era Jewish washings and details of the baptisms of John the Baptist.

M Chapter 8, Considers the permanency of baptism, and considers rebaptisms.

Chapter One

Considers the Word Baptize or Baptism and Other Forms of This Word.

In the King James Version Bible the word baptize has five different endings after the letters baptiz(__), and the word baptism has four different endings after the letters baptis(__), making a total of nine different endings after the letters bapti(__). In New Testament the word baptism appears 22 times, the word baptisms appears 1 time, the word baptist 14 times, the word baptist's 1 time, while the words baptize, baptized, baptizing, baptizeth, and baptizest appear 77 times. The Old Testament does not contain the word baptism in any of the nine above forms. The above words concerning baptizing or baptism derive from the 3 following Greek words; bC-1:1

G907. baptizo, bap-tid'-zo; from a der. of G911; to make whelmed (i.e. fully wet); used only (in the N.T.) of ceremonial ablution, espec. (techn.) of the ordinance of Chr. baptism:. Note how this definition advocates to whelm or to fully wet. This Greek word is basically always translated into the word baptize with it's different endings following the letter z such as baptized, baptizing, baptizeth, and baptizest. This Greek word is the main Greek word concerning baptism and the other Greek words concerning baptism are relatives of this Greek word. bC-1:2

G908. baptisma, bap'-tis-mah; from G907; baptism (techn. or fig.). Note this Greek word is always translated into the word baptism. bC-1:3

G910. Baptistes, bap-tis-tace'; from G907; a baptizer, as an epithet of Christ's forerunner:. Note this word is always translated into the word baptist. bC-1:4

V The word baptism is very related to washing, insomuch that Greek words which underlie baptism also several times are translated into the word washing instead of the word baptism. Following are four such Scriptures; bC-1:5

(Mark 7:4) "And when they come from the market, except they wash [G907 baptize], they eat not. And many other things there be, which they have received to hold, as the washing [G909 baptisms] of cups, and pots, brazen vessels, and of tables." bC-1:6

(Mark 7:8) "For laying aside the commandment of God, ye hold the tradition of men, as the washing [G909 baptisms] of pots and cups: and many other such like things ye do." bC-1:7

(Luke 11:38) "And when the Pharisee saw it, he marveled that he had not first washed [G907 baptized] before dinner." bC-1:8

(Heb 9:10) "Which stood only in meats and drinks, and divers washings [G909 baptisms], and carnal ordinances, imposed on them until the time of reformation." bC-1:9

In considering the definition of the Greek word underlying baptism or baptize, and considering how the above verses use the Greek word baptize in speaking of washing it is clear that the words baptism and washing are very related. bC-1:10

Chapter Two

Considers Old Testament Washing Rituals That Were Similar to Christian Baptism.

Considers Baptism's as Done In the Times of John the Baptist and the Early Apostolic Church.

God's Old Testament laws as given by Moses, required the Jews to perform many washings to be religiously or ceremonially clean, which cleanliness was required to participate in their religious sacrifices and feasts. Many quite insignificant experiences made the Jews unclean. If an individual merely touched a chair or bed on which a woman sat or laid during the time of her menstruation, such individual was made unclean by merely touching such bed or chair (Lev 15:19-27). Such a defiled individual needed to wash his clothes and bathe himself and allow the proper amount of time to elapse to again be clean. If a man had an issue (possibly pertaining to bleeding sore or boil), and one touched a chair or bed that he used, they by touching such also were made unclean, and were required to wash their clothes and bath themselves to again become clean. (Lev 15:2-7). If a man carried a dead animal of the unclean class he also was made unclean and was required to wash his clothes and appears had to bath himself (Lev 11:24-31, Lev 22:4-6). In cleansing lepers and consecrating the Priests, washings were also required (Lev 14:8-9, Ex 29:4, 40:12). In the books of Exodus and Leviticus the word wash appears 55 times, the word unclean appears 110 times and the word clean 47 times. Being clean or unclean and the washings that were connected therewith, were issues that the Jews often encountered. When David did not show up to eat with King Saul, Saul thought that David did not come because he was unclean. 1 Sam 20:25-26 speaking of such reads "And the king sat upon his seat, as at other times..., and David's place was empty. {26} Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean." Since the Jews if unclean were not permitted to eat of the Passover, God established another Passover a month later for those who could not eat of the normal Passover (Numbers 9:6-13). Leviticus 22:6 speaking of ceremonial cleanliness or uncleanness and of washings reads, "The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water." Hebrew 9:10 speaking of these washings reads, "Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation." Note the Greek word that here underlies washings also at times is translated baptisms, which if done in this verse, this verse would read, "Which stood only in meats and drinks, and divers baptisms, and carnal ordinances, imposed on them until the time of reformation.". bC-2:1

When John the Baptist was baptizing in the river Jordan the Jews likely did not think this was a strange or a new thing. Yet it appears John's baptisms were significantly different and outstanding in how John demanded repentance of those who were being baptized under his care and labors (Matt 3:5-12, Luke 3:7-14, 7:29-30). John's baptism was a baptism of repentance (Mark 1:4, Luke 3:3, Acts 13:24, 19:4). Yet in considering how John demanded repentance of those he was baptizing, one should consider that even years before John's time the conditions of the Jew's heart was more important than outward rituals such as washings, purifications and sacrifices. Following are two Scriptures that reveal such; bC-2:2

(2 Chr 30:18-20) "For a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written. But Hezekiah prayed for them, saying, The good LORD pardon every one {19} That prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary. {20} And the LORD hearkened to Hezekiah, and healed the people." bC-2:3

(1 Sam 15:22) "And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." bC-2:4

Following are several Scriptures pertaining to the baptisms of John the Baptist;

(Mat 3:4-6&13&16) "And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. {5} Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, {6} And were baptized of him in Jordan, confessing their sins. {13} Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. {16} And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:" bC-2:6

(Mark 1:4-5&9-10) "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. {5} And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. {9} And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. {10} And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:" bC-2:7

(Luke 3:21-22) "Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, {22} And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased." Although this Gospel does not tell where Jesus was baptized the other Gospels reveal such. bC-2:8

(Luke 7:29-30) "And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. {30} But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him." bC-2:9

(John 1:26-28) "John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; {27} He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. {28} These things were done in Bethabara beyond Jordan, where John was baptizing." Note beyond Jordan as in this verse could well mean directly on the other side of Jordan rather than a distance beyond Jordan. The Greek word here underlying beyond means across and thus at times is translated further side or over. Bible resources believe Bethabara, the place where John here was baptizing, was a city on the other bank of the Jordan river. As it appears Jesus was baptized at this location (John 1:26-34) and is quite obvious that Jesus was baptized in Jordan, it is likely Bethabara was on the other bank of the Jordan River as many believe. bC-2:10

Numerous Scriptures indicate that John the Baptist might have had particular disciples that labored with him, similar to how Jesus had disciples that labored with Him (Matt 11:2, Luke 7:18-19, John 1:35). Exactly how John baptized, or whether John did all the baptizing by himself or had some of his disciples help him baptize is difficult to know. Chapter 7 further considers the baptisms of John and further considers the Jew's old era religious washings. bC-2:11

Several verses reveal that Christ and His disciples (during Christ's earthly ministry) like John the Baptist also baptized many people. Following are several verses pertaining to baptisms done by Christ and His disciples; bC-2:12

(John 3:22-26) "After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. {23} And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. {24} For John was not yet cast into prison. {25} Then there arose a question between some of John's disciples and the Jews about purifying. {26} And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same [Jesus] baptizeth, and all men come to him." Note how these verses speak of baptizing where their was much water. bC-2:13

(John 4:1-2) "When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, {2} (Though Jesus himself baptized not, but his disciples,)" Note how this verse reveals that Christ's disciples did the baptizing in Christ's earthly ministry rather than Christ Himself (yet Christ might have baptized His disciples). Note how these verses reveal that Christ's ministry did much baptizing and even more than what John's ministry did. Why does only the Gospel of John record how Christ and His disciples baptized so many disciples? Did Christ's baptisms so much fit in with the Jewish washing traditions that these baptisms did not receive as much special attention as one might have thought they would have? bC-2:14

Following are several Scriptures pertaining to baptisms performed by the Apostles or Church after Christ's ascension; bC-2:15

(Acts 2:38&41) "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. {41} Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." bC-2:16

(Acts 8:36-39) "And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? {37} And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. {38} And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. {39} And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing." bC-2:17

(Acts 10:47-48) "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? {48} And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days." Did Peter here in saying forbid water mean water as could be brought to them or mean water as would be in the centurions washing facilities? bC-2:18

(Acts 16:32-34) "And they spake unto him the word of the Lord, and to all that were in his house. {33} And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. {34} And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house." Note the aspect that they were baptized the same hour of the night would indicate they were baptized inside and might not have gone to a pool or stream to be baptized, yet the aspect that they after baptism came into his house indicates they were baptized outside of the house and likely in a pool or stream. bC-2:19

(Acts 22:16) "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." Note how this verse connects baptism to a washing. bC-2:20

M One should carefully notice the three classes of baptisms, which are firstly baptisms done by John the Baptist, secondly baptisms done by Christ and His disciples, and thirdly baptisms done by the Apostles or Church after Christ's ascension. Possibly many Jews were baptized in all three baptisms. As said before the Jews often needed to both wash their clothes and bath their flesh in water to again become clean. One should consider that in baptisms such as John, Christ, and the early Church performed, the recipient's clothes and flesh both likely received a significant washing. Yet being baptized in the name of Christ obviously was much more special than just another washing. Chapters 4-5 extensively consider forms of baptism. bC-2:21

Who was all baptized on the special day of Pentecost, after the outpouring of the Holy Ghost and Peter's special sermon? Were all those who were present at this special gathering again baptized, even if they previously were baptized by John's ministry or by Christ's ministry? In one situation Paul seen necessary to baptize some in the name of Christ who before had only received the baptism of John. Acts 19:3-6 speaking of such says "And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. {4} Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. {5} When they heard this, they were baptized in the name of the Lord Jesus. {6} And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." Even if these would previously have been baptized by Christ's ministry (rather than John's ) Paul still might have seen fit to baptize them again. Since the Jews were accustomed to repetitious washings which were similar to early baptisms, it appears that they would not have felt it strange or improper to be baptized again on this special Pentecost day, even if they had been previously baptized by both John's ministry and baptized by Christ's ministry. bC-2:22

Several times the Holy Ghost was particularly given after water baptism by the laying on of hands, possibly pertaining to the principle of the Holy Ghost now entering into that which was washed and prepared for Him (Acts 8:15-17, 19:5-6)). Yet at times the Holy Ghost was given before baptism and without the laying on of hands as in the case of Cornelius (Acts 10:44-48). Thus sometimes individuals were baptized after the infilling of the Holy Ghost and other times before. The connection of the baptism of the Holy Ghost with water baptism is considered in chapter six. bC-2:23

The Jews who believed in Christ and were baptized, were accustomed to many traditional washings and likely also witnessed John's baptisms, Christ's baptisms, and the baptisms of the Apostles after Christ's ascension. These early Jewish Christians likely did not think of baptism as being a one time experience as many Christians do today. The early Christians or any Christians could easily have understood Paul's teaching on one baptism to mean their only was one baptism that was valid and proper and accepted by God (baptisms in the name of Christ), but yet have felt this particular and only true baptism could have been applied more than once, if an individual fell away and needed another cleansing. bC-2:24

It appears the early Christians experienced a special blessing in the ceremony of baptism, and it is clear that they witnessed special blessings and graces being given through the laying on of hands. Thus it appears some early Christians endeavored to restore some fallen and unfaithful Christians by again baptizing them and by again laying hands upon them. It appears Paul was speaking of such things in Heb 6:2-6 where he which says ,"Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. {3} And this will we do, if God permit. {4} For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, {5} And have tasted the good word of God, and the powers of the world to come, {6} If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." Clearly if one turns away from Christ, ceremonial washings (baptisms) and the laying on of hands alone will not restore them to Christ. Such outward things should only be done, and only will be successful if God permits and blesses. The subject or rebaptisms is considered in chapter eight. bC-2:25

As it is quite likely that some early Christians endeavored to restore fallen Christians by baptizing and laying hands upon them, it therewith is also quite believable that some early Christians in their zeal for their children might have baptized and laid hands upon their infants or little children in an endeavor to bring a special blessing upon them. The subject of infant baptism is considered in the next chapter. bC-2:26

V Chapter 3

Considers Infant Baptism

The writer had no intention of writing anything about infant baptism when he started writing about baptism. Yet while studying the subject of baptism, some writings and history was encountered which surprised the writer and caused numerous questions and which instigated a study on the subject of infant baptism. Although the writer largely does not agree with the following writings, they are yet given because they expose many aspects that are worthy of notice. Following are some comments of Adam Clark's Commentary, bC-3:1

Clark's comments on Matt 28:19

"It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, they must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. But, certainly, no argument can be drawn from this concession against the baptism of children. When the Gentiles and Jews had received the faith and blessings of the Gospel, it is natural enough to suppose they should wish to get their children incorporated with the visible Church of Christ; especially if, as many pious and learned men have believed, baptism succeeded to circumcision, which I think has never yet been disproved. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that infants were included: nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said that they were not to baptize children, which neither he nor his apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; because what is spoken of such refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Wetstein, in his note on Matthew 3:16.-See the note on Matthew 3:6, and particularly on Mark 16:16." bC-3:2

Adam Clark's comments on Mark 10:16

"And blessed them.- Then, though little children, they were capable of receiving Christ's blessing. If Christ embraced them, why should not his Church embrace them? Why not dedicate them to God by baptism?-whether that be performed by sprinkling, washing, or immersion; for we need not dispute about the mode: on this point let every one be fully persuaded in his own mind. I confess it appears to me grossly heathenish and barbarous, to see parents who profess to believe in that Christ who loves children, and among them those whose creed does not [is the word "not" mistakenly put here?] prevent them from using infant baptism, depriving their children of an ordinance by which no soul can prove that they cannot be profited, and, through an unaccountable bigotry or carelessness, withholding from them the privilege of even a nominal dedication to God; and yet these very persons are ready enough to fly for a minister to baptize their child when they suppose it to be at the point of death! It would be no crime to pray that such persons should never have the privilege of hearing, My father! or, My mother! from the lips of their own child. See on Matthew 3:6, and on Mark 16:16." bC-3:3

Following is a writing found in the International Standard Bible Encyclopedia, in volume 2 on pages 144-147; bC-3:4

"The recipients of Christian baptism are all those who make a presumably sincere profession of repentance of sin and of faith in the Lord Jesus Christ, the Savior; together with the children of such believing parents''." bC-3:5

"This brings us to the much-debated question whether infants are to be recognized as lawful recipients of Christian baptism. The New Testament Scriptures do not in so many words either forbid or command the baptism of children. The question is in this respect on all fours with the change of the holy day from the seventh to the first day of the week. No positive command authorizes the universal usage with regard to the Christian Sabbath day; that the change is authorized must be settled by a weighing of evidence. So it is with the case of infant baptism. It is neither commanded nor forbidden in so many words; and the question cannot be decided on such a basis. The strongest argument against the baptizing of infants lies in the thought that the conditions of the rite are repentance and faith; that these must be exercised by individuals, each one for himself and for herself; and that infants are incapable either of repentance or of faith of this kind. The argument seems weak in its second statement; it is more dogmatic than historical; and will be referred to later when the doctrine lying at the basis of the rite is examined. On the other hand a great deal of evidence supports the view that the baptism of infants, if not commanded, was at least permitted and practiced within the apostolic church. Paul connects baptism with circumcision and implies that under the gospel the former takes the place of the latter (Colossians 2:12); and as children were circumcised on the 8th day after birth, the inference follows naturally that children were also to be baptized. In the Old Testament, promises to parents included their children. In his sermon on the Day of Pentecost Peter declares to his hearers that the gospel promise is “to you and to your children” and connects this with the invitation to baptism (Acts 2:38,39). It is also noteworthy that children shared in the Jewish baptism of proselytes. Then we find in the New Testament narratives of baptisms that “households” were baptized - of Lydia (Acts 16:15), of the jailer at Philippi (Acts 16:32), of Stephanas (1 Cor 1:16). It is never said that the children of the household were exempted from the sacred rite. One has only to remember the position of the head of the household in that ancient world, to recollect how the household was thought to be embodied in its head, to see how the repentance and faith of the head of the household was looked upon as including those of all the members, not merely children but servants, to feel that had the children been excluded from sharing in the rite the exclusion would have seemed such an unusual thing that it would have at least been mentioned and explained. our Lord expressly made very young children the types of those who entered into His kingdom (Mark 10:14-16); and Paul so unites parents with children in the faith of Christ that he does not hesitate to call the children of the believing husband or wife “holy,” and to imply that the children had passed from a state of “uncleanness” to a state of “holiness” through the faith of a parent. All these things seem to point to the fact that the rite which was the door of entrance into the visible community of the followers of Jesus was shared in by the children of believing parents. Besides evidence for the baptism of children goes back to the earliest times of the sub-apostolic church. Irenaeus was the disciple of Polycarp, who had been the disciple of John, and it is difficult to draw any other conclusion from his statements than that he believed that the baptism of infants had been an established practice in the church long before his days (Adv. Haer., II, 22; compare 39). The witness of Tertullian is specially interesting; for he himself plainly thinks that adult baptism is to be preferred to the baptism of infants. He makes it plain that the custom of baptizing infants existed in his days, and we may be sure from the character and the learning of the man, that had he been able to affirm that infant-baptism had been a recent innovation and had not been a long-established usage descending from apostolic times, he would certainly have had no hesitation in using what would have seemed to him a very convincing way of dealing with his opponents. Tertullian's testimony comes from the end of the 2nd century or the beginning of the 3rd century. Origen, the most learned Christian writer during the first three centuries and who comes a little later than Tertullian, in his 14th Homily on Luke bears witness to the fact that the baptism of infants was usual. He argues that original sin belongs to children because the church baptizes them. At the same time it is plain from a variety of evidence too long to cite that the baptism of infants was not a universal practice in the early church. The church of the early centuries was a mission church. It drew large numbers of its members from heathendom. In every mission church the baptism of adults will naturally take the foremost place and be most in evidence. But it is clear that many Christians were of the opinion of Tertullian and believed that baptism ought not to be administered to children but should be confined to adults. Nor was this a theory only; it was a continuous practice handed down from one generation to another in some Christian families. In the 4th century, few Christian leaders took a more important place than Basil the Great and his brother Gregory of Nyssa. They belonged to a family who had been Christians for some generations; yet neither of the brothers was baptized until after his personal conversion, which does not appear to have come until they had attained the years of manhood. The whole evidence seems to show that in the early church, down to the end of the 4th century at least, infant and adult baptism were open questions and that the two practices existed side by side with each other without disturbing the unity of the churches. In the later Pelagian controversy it became evident that theory and practice of infant baptism had been able to assert itself and that the ordinance was always administered to children of members of the church. " bC-3:6

End of Quote.

Following is a writing of Tertullian's who lived around year 200 A.D. that quite strongly encourages adult baptism rather than infant baptism; bC-3:7

And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary - if (baptism itself) is not so necessary - that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfill their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, “Forbid them not to come unto me.” Let them “come,” then, while they are growing up; let them “come” while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the “remission of sins?” More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to “ask” for salvation, that you may seem (at least) to have given “to him that asketh.” For no less cause must the unwedded also be deferred - in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom - until they either marry, or else be more fully strengthened for continence. If any understand the weighty import of baptism, they will fear its reception more than its delay: sound faith is secure of salvation. bC-3:8

Note how Tertullian's writing indicates that very young children were baptized in his day and were being baptized under the care and supervision of some adult sponsor. Yet note how Tertullian was opposed to infant baptism. This quote of Tertullian's is found in the Early Church Fathers Vol 3 Pages 1228-1229. bC-3:9

Following are quotes of Cyprian who lived around year 250 A.D. which quite strongly advocated infant baptism; bC-3:10

But in respect of the case of the infants, which you say ought not to be baptized within the second or third day after their birth, and that the law of ancient circumcision should be regarded, so that you think that one who is just born should not be baptized and sanctified within the eighth day, we all thought very differently in our council. For in this course which you thought was to be taken, no one agreed; but we all rather judge that the mercy and grace of God is not to be refused to any one born of man. bC-3:11

...and nobody is hindered from baptism and from grace - how much rather ought we to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam..." bC-3:12

And therefore, dearest brother, this was our opinion in council, that by us no one ought to he hindered from baptism and from the grace of God, who is merciful and kind and loving to all. Which, since it is to he observed and maintained in respect of all, we think is to be even more observed in respect of infants and newly-born persons, who on this very account deserve more from our help and from the divine mercy, that immediately, on the very beginning of their birth, lamenting and weeping, they do nothing else but entreat. We bid you, dearest brother, ever heartily farewell." bC-3:13

Although Cyprian in the above quotes promotes infant baptism (unless his writings were altered), in the following quote he connects baptism and being born again, and advocates that baptism is of no avail unless one has a proper heart and spirit; bC-3:14

" 25 That unless a man have been baptized and born again, he cannot attain to the kingdom of God. 26 That it is of small account to be baptized and to receive the Eucharist, unless one profits by it both in deeds and works. 27 That even a baptized person loses the grace which he has attained, unless he keep innocency." bC-3:17

Cyprian also spoke of faith being involved in baptism saying , "Whence it appears that the sprinkling also of water prevails equally with the washing of salvation; and that when this is done in the Church, where the faith both of receiver and giver is sound, all things hold and may be consummated and perfected by the majesty of the Lord and by the truth of faith." Note Cyprian here in speaking of sprinkling was especially speaking of baptizing the weak and sickly. bC-3:18

The above writings of Cyprian are found in the Early Church Fathers Vol 5 Pages 731-733 & 826-827 & 1082. It is quite clear that the above writings of Cyprian involve both baptizing infants and adults. Yet possibly Cyprian only believed in baptizing adults if they had not been baptized as infants. Yet possibly he allowed baptizing individuals as infants and again baptizing them when older and after their second (new) birth. Although Cyprian was a strong believer in one baptism, possibly his emphasis on one baptism was that their is only one baptism that is true and valid such as those done in the name and power of Christ, rather than that this one and true baptism could not be applied more than once. bC-3:19

M Although infant baptism might significantly derive from the practice of circumcising infants (as said in some above quotes), yet it also is very likely that the many traditional Jewish washings as were done by the Jews to make individuals ceremonially clean, also contributed very much to the practice of baptizing infants. It is likely that zealous Jewish parents particularly washed their little children to also make them ceremonially clean before their religious feasts, which washings would have been quite similar to baptizing little children. It is quite obvious that any weaned Jewish child who was circumcised (or any daughter) was allowed to participate in the Jewish religious feasts, which feasts involved food that only the clean were allowed to eat (Ex 12:43-48,). Note all the young children of the Priest's (if not ceremonially unclean), were allowed to regularly eat of the Holy Things together with their parents (Lev 22:10-13, Num 18:11-13&18-19), which very strongly indicates that all young children among the Jews, (if not ceremonially unclean) were allowed to eat of the Holy Things at their religious feasts together with their parents. God might not have been quite as strict with his demands of cleanliness with regards to small children as He was with regards to the adults. Yet it would have been very proper for zealous Jewish parents to particularly wash the clothes of their little children and to particularly wash their little bodies to also make them ceremonially clean prior to their religious feasts. Thus it is very possible that the Jews were accustomed to washing little children for religious reasons which washings of little children would have been similar to baptisms of little children. bC-3:20

Another issue that might have contributed to infant baptism is the Jewish ritual of dedicating or presenting their first borns to the Lord. After Jesus was born since He was Mary's first born, Mary and Joseph took Jesus to the Temple to particularly present or dedicate Him to the Lord. Luke 2:22-23 speaking of such reads "And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)". Jewish parents also were at liberty to particularly give a child to the Lord such did Hannah, Samuel's mother (1 Sam 1:11). Leviticus 27:2-6 places a distinct value upon infants and little children involved in their parents vows. Jewish parents from Moses time to Christ's time might have often wanted to particularly dedicate and give their infants to the Lord and washed them in so doing. bC-3:21

It is clear that Jewish Christians in general continued to keep numerous of their old Jewish traditions even in the beginning of the Christian era. Note another article coded bA quite extensively considers how the Jewish Christians after Pentecost yet continued to keep numerous of their traditional Jewish Laws. Apostle Paul many years after the beginning of the Christian era upon coming to Jerusalem, went into the Temple to perform a purification ritual with four other Jewish Christians (Acts 21:20-27). It is very possible that many Jewish Christians continued to wash themselves and their little children to attain a particular religious purification similar as Paul here did in Acts 21. Such washings of little children might have contributed much to infant baptisms in the new era. bC-3:22

As said before it appears some early Christians, who being accustomed to numerous washing rituals, endeavored to restore fallen and unfaithful Christians by again baptizing (washing) them and again laying hands on them (Heb 6:2-6). Considering such and considering how Jewish Christians were accustomed to washing their little ones for religious reasons it is also very believable that during the early years of the Christian Church some Christians would have washed (baptized) their little ones in an endeavor to bring upon them a special sanctification and blessing. bC-3:23

Now in considering the view or belief that infant baptism replaces circumcision one should firstly fully consider the place that circumcision fulfilled in the old era, secondly consider the place baptism fulfills in the new era, and thirdly carefully consider how the old era Jewish nation compares to God's new era Church. These three issues are all vital issues to consider. God's Old Testament people (Nation of Israel) largely was made up of a particular family and race of people. Although possible, it was not easy for others who were not of the Jewish race to become a official part of the Jewish nation. Although circumcision was a ritual which was peculiar and very important to this people yet it took more than just being circumcised to become totally one with the natural citizens of this nation. Although outsiders (strangers) who wished to participate in the Jew's religion were allowed to offer sacrifices and partake of the Passover feast if they became circumcised, they yet could not enter the congregation of the Lord until their third generation. This meant those individuals who first came to live among the Jews, themselves could never enter the congregation of the Lord, but their grandchildren (third generation) could enter the congregation of the Lord. It appears God wanted non Jews to become very established in the Jewish ways and religion before they could become totally one with them. It is quite clear that circumcised non Jews who lived among the Jews were considered as being strangers until the time came that they could officially enter the congregation of the Lord. Both King David and King Solomon numbered the strangers that dwelt among them. Solomon numbered 153,000 of them, (note possibly some of these strangers were not circumcised). The subject of the Jews relation to foreigners around them is quite extensively considered in another article coded aV. In considering the subject of baptism replacing circumcision one should carefully consider that circumcision did not fully bring non Jews into oneness with the Jewish congregation, but rather mostly licensed them to participate in their religious activities. bC-3:23.5

In considering the subject of Christian baptism replacing circumcision the obvious similarity of Jewish religious washings and Christian water baptism should be considered, and should be considered that the Jews very likely would have thought of baptism as relating to their past religious washings and replacing them if replacing anything. Yet it is quite clear that the early Jewish Christians did not think of baptism being a complete replacement for their religious washings or for circumcision, as they for many years continued to both circumcise their children and to perform some religious washings, while also performing Christian baptisms. The continued keeping of the Mosaic Law by the Jewish Christians is extensively considered in another article coded bA. To know the exact purpose or purposes of circumcision is difficult, yet three purposes of circumcision might be firstly to make a distinct difference between the Jewish people and non Jews, and secondly to symbolize the need of man cutting off some of his sexual desires, and thirdly for the sake of physical cleanliness and health. Note circumcision for many years has been believed to be helpful in eliminating some sicknesses and diseases. Numerous particularities and principles of water baptism which are considered in chapter five reveal that Christian water baptism has it's own distinct reasons and reveal that water baptism fulfills a quite different purpose than what old era circumcision did. One should here consider that if old era circumcision and new era Christian baptism would fill the exact same place in being a ritual to officially bring individuals into the congregation of God, women should not be required to be baptized in entering the Church as they obviously were not required to be circumcised to enter the Jewish congregation of God. In considering all the above one should be careful before he strictly confines and adjusts water baptism to be a replacement for circumcision. bC-3:24

As God's old era Kingdom or people, largely was a physical race and family, it is clear that infants had reason to become identified as an official part of them and to be counted in their number. Yet it is clear that God's new era people is not made up of a physical race or family of people. Jesus speaking of His new era Kingdom to some questioners said, "And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: {21} Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you." (Luke 17:20-21). Note how this Scripture says the Kingdom of God is within you. God's new era Church is no longer a visible nation largely consisting of a particular family or race, but rather is to be a Kingdom involving those who have God's laws and government dwelling within them. Note chapters 7-16 of article aM speaks much further of the changes God ordained for His people in the new era, and extensively considers the separation between Church and state that Christ established. Considering the particular difference between God's old era Kingdom and God's new era Church, it is very possible that infants cannot fill a necessary or practical place within God's new era Church as they filled within God's old era Kingdom. The characteristics and attributes of God's new era Church and how it might relate to infants and little children is considered later in this chapter. bC-3:25

Following are several verses pertaining to John the Baptist's baptisms which reveal that John's baptism was quite distinctly a baptism of repentance; bC-3:26

(Mat 3:11) "I indeed baptize you with water unto repentance: ..." bC-3:27

(Mark 1:4) "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins." bC-3:28

(Luke 3:3) "And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;" bC-3:29

(Acts 13:24) "When John had first preached before his coming the baptism of repentance to all the people of Israel." bC-3:30

(Acts 19:4) "Then said Paul, John verily baptized with the baptism of repentance..." bC-3:31

(Mark 1:5) "And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." Mat 3:6 reads much the same. Were the infants and little children of these confessing individuals baptized even though they obviously could not have been confessing their sins? Although in some situations the whole family rightly is embodied in and included with their parents, yet it would be difficult to prove that John here was baptizing family units rather than only baptizing older ones. bC-3:32

John's baptisms quite obviously were celebrating and accommodating an adult oriented repentance, such as infants, who could not even hear or understand, could not meaningfully, fully, or vividly experience. Considering that John's baptism was a baptism of repentance and was adult oriented as such, does it not seem possible that little children might not have been baptized (washed) by John even though little children likely often were washed prior to religious feasts? Yet even if infants (or little children) were baptized by John together with their parents, it is yet quite clear that John's baptism of repentance could not have found it's real and full fulfillment only in the baptism of infants. bC-3:33

V The baptisms performed by Christ and His disciples, (as during Christ's earthly ministry), likely also had significant connection to repentance, as Jesus often advocated repentance in His ministry (Matt 4:17, 9:13, 11:20, Mark 6:12, Luke 5:32, 13:3&5, 15:7&10). Yet since few Scriptures speak of the baptisms of Christ's ministry, little can clearly be known about the Christ's baptisms even though Christ did much baptizing (John 3:22-26, 4:1-2). bC-3:34

V Concerning the baptisms performed by the Apostles and early Church after Christ's ascension, although such baptisms are not distinctly noted as being baptisms of repentance as were John's, yet it is clear repentance also was very involved with the Apostles preaching and baptisms (Acts 2:38, 3:19, 5:31, 17:30, 20:21, 26:20). In considering the doctrine of baptism it should be noticed how baptisms of the Apostolic Church celebrated and accommodated repentance and believing in Christ. Many Scriptures reveal that baptisms of the Apostolic Church were very entwined with hearing the Gospel, believing in Christ, repenting, and receiving the Holy Ghost. Following are some such Scriptures; bC-3:35

M (Mark 16:16) "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." Note how believing is here emphasized, and is even emphasized more than baptism. bC-3:36

M (Acts 2:38) "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." Note how this verse connects baptism to repentance and receiving the Holy Ghost. bC-3:37

M (Acts 2:41) "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." Note how this verse speaks of those who gladly received the word being baptized. bC-3:38

M (Acts 5:14) "And believers were the more added to the Lord, multitudes both of men and women.)" bC-3:39

M (Acts 8:12) "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." Note how this verse distinctly speaks of believing before baptism. Also note how this verse distinctly says men and women were baptized and says nothing of children being baptized. If infants and small children here were also baptized, and it was very necessary that they were baptized, it is quite possible that this verse would read, "they were baptized men and women and children". bC-3:40

M (Acts 8:36-37) "And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? {37} And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God." bC-3:41

M (Acts 10:47) "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" bC-3:42

M (Acts 16:33-34) "And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. {34} And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house." bC-3:43

M (Acts 18:8) "And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized." bC-3:44

V Carefully note how very entwined hearing the Gospel, repenting, believing in Christ, and receiving the Holy Ghost were in the above early Christian baptisms. Considering how very entwined and affiliated early Christian baptisms were with firstly hearing the Gospel, secondly believing in Christ, thirdly repenting, and forthly receiving the Holy Ghost it would very much appear that even if some infants were baptized together with their parents, that yet the real purpose and true meaning of the Apostles baptism could not find it's full fulfillment in only baptizing infants. It might be worthy to consider that even if infants would have been baptized by John's ministry, Christ's ministry, or by the early Church, such clearly would not mean that they were not baptized (washed) again following their second and most important birth and upon repentance and faith in Christ. bC-3:45

Although infants cannot hear and understand the preaching of the Gospel, it must be admitted that infants and even animals to some extent can believe and have faith. This is revealed in that, if an individual always treats an infant or animal kindly the infant or even the animal will begin to believe in his kindness and have a particular faith in him. Yet the believing in Christ that was involved in the above Scriptures and baptisms, obviously was not an unintelligent believing as infants or animals might exercise, but rather was an intelligent believing which was very entwined with hearing the Gospel and repentance. Although infants can have a particular faith such as in their parents, it is yet clear that babes cannot hear and believe the Gospel and repent as did those converts who were baptized in the above Scriptures. bC-3:45.5

Many individuals believe that the requirement to repent and believe in Christ before baptism only pertained to evangelizing non Christian peoples and families, and thus taking in converts who never had opportunity to be baptized while they were infants. If such were true the established home Churches largely would never do any baptizing but that of infants, thus largely if not totally removing repentance and believing in Christ apart from baptism which issues were so vital to early Christian baptisms. Does such actually seem proper? It is true that some groups who baptize infants, have adults make particular confessions, declarations, or commitments for the child being baptized, yet no Scriptures in anyway speak of an order or arrangement where sponsors are confessing or declaring for another who is being baptized without having any desire or choice in the matter. There obviously is a great difference in baptizing adults upon repentance and believing in Christ and according to their own choice, than in baptizing ignorant infants without them even knowing what's happening, while this difference is made even greater if the one who is baptized as an infant then absolutely should not be baptized again upon believing in Christ and repenting from his sins. As great as this difference is it appears that the Apostles in instructing the new Churches that they had established should have told them that although they had baptized many adults among them and strictly upon repentance and faith in Christ, that yet infant baptism is the preeminent baptism, and adult baptism upon repentance and faith in Christ is only to be done in dealing with those individuals who were not baptized as infants. In considering whether infants must be baptized one should consider that Paul in His letters to the Gentiles, who were a people not accustomed to either circumcision of infants or ceremonial washings, never said anything about a need to baptize their infants. Such truth should not go unnoticed. To never be baptized upon one's personal repentance and faith in Christ, because of honoring a baptism that one cannot even remember and which was received in ignorance and without choice, is not a insignificant issue but is an issue which should be closely examined for authenticity. bC-3:46

V In considering whether adult baptism should not be applied because of one having been baptized as an infant, one should consider that even though the Jews might have cleansed and washed very little children in preparation for their religious activities that yet the greater emphasis of the Jews traditional washings clearly was on adults rather than on infants, and thus clear that their adults were washed and not only infants. As the greater emphasis of old era washings obviously was focused upon adults rather than merely upon infants, and old era washings and Christian baptism are so related why should Christians today then resort to infant baptism as being the only baptism needed and even superior to adult baptism? This aspect should be honestly and carefully considered. Note hereafter we will soon consider whether infants need to be baptized to be saved and consider the characteristics of the new era Christian Church and how it might relate to adults and infants. In considering such issues, numerous further Scriptures and aspects are exposed which further reveal that infants should not be baptized instead of adults. bC-3:48

In considering all Scriptures and aspects it becomes quite clear that the Christ and the Apostles never intended that the Christian Church should baptize their infants and little children, instead of baptizing them after they have heard the Gospel story and have turned from sin and have personally believed in Christ. Yet one might say that even if individuals should be baptized later and upon conditions as such, they still should also be baptized when infants and then officially be received into the Church to help secure their salvation and acceptance of God while infants. In considering whether a infant or little child needs to be baptized to secure their salvation one should consider how Jesus three times speaking of little children said of such is the Kingdom of God or Kingdom of heaven (Matt 19:14, Mark 10:14, Luke 18:16). Was Jesus in speaking of little children and saying, "of such is the Kingdom of God", meaning to say of such is the Kingdom only if they have been baptized and received into the Church, but if not baptized into the Church they shall be damned? It does not appear so. In considering this question it should be considered that little children often have attributes of humility and tolerance that adults often need. Apostle Paul speaking of little children said "...in malice be ye children, but in understanding be men." (1 Cor 14:20). Little children often are very teachable and usually do not hold grudges and ill will as adults might. Jesus speaking of the good attributes of little children twice said that no one can enter the Kingdom of God accept they receive it as a little child (Mark 10:15, Luke 18:17) and once said we must be converted and become as a little children to enter the Kingdom (Matt 18:3). Jesus also advocated the humility of a child (Matt 18:4). Considering the above it is obvious that Jesus believed that little children have attributes that adults very much need and is clear that Jesus in speaking of little children did mean to say of such is the Kingdom of heaven subject to them having been baptized and received into the Church. God is much more powerful than man and has a personal connection to each person insomuch that he knows the number of their hairs, and it is clear that our all knowing and just God will not hold a little child damned or saved for that which they have no control over. God has children, rather than grandchildren. Parents cannot create grandchildren for God by baptizing their infants and receiving them into the Church. Considering the above Scriptures it becomes clear that Jesus placed infants and little children in a very good position without them necessarily having been baptized or received into the Church. bC-3:49

M In one respect not all Scriptures are applicable to infants and little children. Mark 16:15-16 reads "And he said unto them, Go ye into all the world, and preach the gospel to every creature. {16} He that believeth and is baptized shall be saved; but he that believeth not shall be damned." It is obvious that infants cannot meaningfully hear the preaching of the Gospel and believe. If every creature as in this verse of necessity must include infants, every creature might also include animals which obviously is not meant. As this Scripture does not apply to infants in it's demand to believe the preaching of the Gospel to be saved, so also this Scripture need neither apply to infants in it's demand of baptism to be saved. Considering all the above Scriptures and issues about infants and little children it is clear that infants do not need to be baptized and received into the Church to be saved. Note those who feel infants must be baptized to be saved, and connect infant baptism with circumcision should consider how Jesus told the Jews that many will come from the east and the west and sit down in the Kingdom of heaven which individuals quite obviously were non Jews and uncircumcised (Matt 8:11-12, Luke 13:28-29). Thus non Jews quite obviously could be saved without circumcision, indicating that (even if baptism would replace circumcision) infants could be saved without baptism. bC-3:50

Firstly considering that infants can be saved and are in a very good situation without baptism and secondly considering that it is clear that individuals should be baptized when knowledgeable and upon their personal belief in Christ (more mature), is their yet some valid reason for also baptizing individuals when they are infants? Although it is very possible that some early Jewish Christians washed or baptized their infants or little children which practice appears might never have ceased, is such sufficient reason to think that infant baptism was required by Christ and the Apostles? Note since those in our day who promote infant baptism, not only baptize their infants but therewith basically reject adult baptism, it is difficult to be convinced by them that infants should be baptized at all. In considering whether infants must be baptized it should be considered that all New Testament Scriptures speaking of baptism can easily and very properly be understood to be speaking solely of adult baptism rather than infant baptism. In considering whether infants must be baptized one should consider that Paul in His letters to the Gentiles, who were a people not accustomed to either circumcision of infants or ceremonial washings, never said anything about a need to baptize their infants. In considering infant baptism one should consider what the Christian Church really pertains to and is and consider what age or maturity level really can become practical and real members thereof. Although infants obviously can be included among those who are saved and can thus be included in the general Kingdom of God, can they really and properly be included in the Christian Church? Following are several Scriptures that should be considered in learning whether the Christian Church is an adult oriented organization or whether infants can also have a practical or necessary place therein; bC-3:51

(Acts 5:14) "And believers were the more added to the Lord, multitudes both of men and women.)" bC-3:52

(Acts 8:12) "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." Note if it was an important issue that infants and children also were baptized and received into the Church, it would appear the two above verses should say something of infants and children, and not only speak of men and women being baptized and added to the Church. bC-3:53

(1 Th 5:27) "I charge you by the Lord that this epistle be read unto all the holy brethren." Did Paul consider infants to be real and practical participates in the Church number? bC-3:54

(Acts 15:3) "And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren." bC-3:55

(1 Cor 16:20) "All the brethren greet you. Greet ye one another with an holy kiss." How do in infants fit into the above? bC-3:56

(1 John 2:1) "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:" Although John numerous times, as here, names Christians little children, he in writing to them gives them instructions which indicates that although he names them little children they yet were not ignorant like are infants. bC-3:57

In the book of Acts more than 25 times the brethren and sisters were called disciples, which title clearly pertains to older ones rather than infants and little children. The Greek word underlying disciple means learner or pupil which word clearly does not pertain to infants. Following are several verses which call the Christians disciples; bC-3:58

(Acts 6:1) "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." bC-3:59

(Acts 6:7) "And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith." bC-3:60

(Acts 11:26) "...And the disciples were called Christians first in Antioch." bC-3:61

M Although several Scriptures speak of house holds being baptized (Acts 16:15, Acts 16:33-34, 1 Cor 1:16), one should consider that some organizations really only pertain to adults, and should therewith consider how one might naturally say a whole family joined that organization when in reality only family members of sufficient age joined it. If history would say that George Washington's whole family joined the independence army should one conclude that infants in his family also joined the army? Clearly not. Thus those times when the Bible speaks of households being baptized it does not necessarily need to mean infants were baptized or received into the Church. One should consider that just like a any good adult oriented organization can care for and be a great asset to infants without infants being official members of the organization, so also the Christian Church can care for and be a great asset for infants and little children without them being official members thereof. bC-3:62

V As God's old era Kingdom or People, largely was a physical race and family, it is clear that infants had reason to become identified as an official part of them and to be counted in their number in a practical and realistic way. Yet one should consider that God's new era Church is no longer a visible nation largely pertaining to a particular family or race as in the old era. Jesus in John 3:3-8 spoke of man's first birth as a fleshly birth and spoke of another and more important birth which He said was being born of the Spirit. This second and Spiritual birth pertains to the vital experience of one believing in Christ, receiving the Holy Ghost and becoming a new creature in Christ (John 7:38-39, 2 Cor 5:17). Jesus in John 3 verses 3&6 said that one without this second birth cannot enter or see the Kingdom of God. In considering these two births, should one become a part of the Christian Church by their first and fleshly birth, or by their second, Spiritual, and most important birth? Considering that God's new era Church is not a Kingdom of the flesh as in the old era, but rather now is a Kingdom of the heart and Spirit, does it not appear that individuals should become a part of this heart and Spirit Kingdom by their second and Spiritual birth rather than by their first and fleshly birth? Should infants be baptized and officially received into the Church upon their natural and fleshly birth (first birth) and upon the Spiritual and most important birth (born again birth) have nothing done, such as baptism, to celebrate or accommodate it? In considering all the above Scriptures and issues it becomes quite obvious that individuals should officially become a part of the Christian Church by their second and Spiritual birth rather than by their first and fleshly birth. (Note although some people believe man is born again and the second time merely through water baptism, it is clear such is not true. Rather being born again pertains to being born of the Spirit and participating in the rivers of living water that Jesus said those who properly believe on Him would participate in (John 4:10-11 and John 7:38-39). Chapter 6 more clearly reveals that water baptism in itself does not save or create the second birth.). bC-3:63

M Likely the most vital reason why God established the new era Christian Church is to separate evil and error from good and truth, and to thereby provide a safe and secure environment for Christians to dwell in. Thus the Church must reject false Christians and teachers and can only receive born again and true Christians within her protective walls. In considering these things one should consider that receiving infants or young children into the Church is largely unrelated to building the Church's walls of safety. It is quite clear that only when individuals become knowledgeable and responsible and thus are either good or bad, does the Church have the responsibility to bring in the good and leave outside the bad. One should consider that the bringing in of infants into the Church number could weaken the Church's walls rather than build them, because by adding infants to the Church the good and the bad will naturally be in the Church until the bad would be placed outside. It appears the Church's walls would be safer by only allowing the good to come in rather than allowing all to come in and then later trying to thrust out the bad who are already in the Church. In considering these things one should again remember that even if infants and young children are not officially added to the Christian Church, they yet together with their parents very much could enjoy these protective walls. bC-3:64

The above quote (last part of paragraph bC-3:6) of the ISB Encyclopedia stated that for many years both infant baptism and adult baptism were practiced side by side in the Church but in due time infant baptism asserted itself above adult baptism. Note one should again consider that some who baptized infants might also have baptized adults, and consider that likely some Christians did not baptize infants at all. It appears that at one time much of the early Christian Church began losing sight of the new era Church being a Spiritual (heart and spirit oriented) Kingdom including and pertaining to those who have been born again, and rather began to consider the Church to be political and visible organization as were God's people of the old era. In that situation infant baptism could very easily appeared as a replacement to circumcision and asserted itself above adult baptism and have become the legal and predominate rite for all to enter this political Kingdom. That infant baptism should not replace adult baptism will become yet clearer as further Scriptures and aspects concerning baptism are considered in the numerous remaining chapters of this writing. bC-3:65

M Although it is very proper for parents to desire to particularly dedicate and give their children to the Lord, yet for parents to baptize their infants rather than to baptize their children after their second and most important birth and upon their personal desire and faith is sadly erroneous. Jesus clearly said a second birth must be experienced to enter the Kingdom of God (John 3:3&5). This birth if experienced will make individuals new creatures in Christ, which renewed and Godly individuals the Church is to receive and consist of. How many individuals who have only experienced their first birth, but not a second birth, are found in political Churches who do not divide Church and state and who baptize infants rather than adults? bC-3:65.5

Jesus speaking of His new era Kingdom said "...My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence." (John 18:36) "...The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you." (Luke 17:20-21). Chapters 7-16 of another article coded aM clearly reveal that Christ's New Testament Church is to be a peaceable and world neutral organization, concerned about man's inner character and that people experience a second birth which changes the heart. Such chapters clearly show a separation between Church and State (Worldly Governments and Politics). bC-3:66

Since the Jews were accustomed to many religious washings, and also witnessed John baptisms, Christ's baptisms, and the Apostle's baptisms, they likely did not think of baptism as being a one time experience as many Christians do today. The early Christians or any Christians could easily have understood Paul's teaching on one baptism to mean their only was one baptism that was valid and proper and accepted by God (baptisms in the name of Christ), but yet have felt this particular and only true baptism could have been applied more than once, if an individual fell away and needed another cleansing. Yet quite early in the history of Christianity it appears that some or many quite strongly advocated that if an individual was once baptized with a valid baptism he should absolutely never be baptized again, and therewith believed this one baptism was fulfilled when infants were baptized. Following is a writing as such; bC-3:67

Be ye likewise contented with one baptism alone, that which is into the death of the Lord; not that which is conferred by wicked heretics, ...nor let that which is done by the godly be disannulled by a second. For as there is one God, one Christ, and one Comforter, and one death of the Lord in the body, so let that baptism which is unto Him be but one. ...And, besides, they that attempt to baptize those already initiated crucify the Lord afresh, slay Him a second time, laugh at divine and ridicule holy things, affront the Spirit, dishonor the sacred blood of Christ as common blood... ...Do you also baptize your infants, and bring them up in the nurture and admonition of God. For says He: “Suffer the little children to come unto me, and forbid them not.” bC-3:68

The above quote is found in the Early Church Fathers, Vol 7, pages 906-907 and is believed to be written around year 300 A.D. Such as believe in one baptism as in the above quote and also believe that infants should be baptized, obviously do not believe in adult baptism. Note the writer has not given the above because he agrees with it but to show how infant baptism likely progressed to where it became adopted by many as the only baptism that should be administered (except when dealing with those who didn't have opportunity to be baptized as infants). bC-3:69

In our day many Christians who believe in adult baptism also believe that one who has been rightly baptized (received a baptism sanctioned and recognized by God) should absolutely never be baptized again. Whether one may or may not be baptized again after having once been baptized with a God sanctioned baptism will be considered later. bC-3:70

M Chapter 4

Considers Forms or Modes Of Baptism

Following are numerous Scriptures concerning baptisms being done in rivers or pools and where much water was; bC-4:1

V (Mat 3:6) "And were baptized of him in Jordan, confessing their sins." bC-4:2

V (Mat 3:13) "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him." bC-4:3

V (Mat 3:16) "And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:" bC-4:4

V (Mark 1:5) "And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." bC-4:5

V (Mark 1:9) "And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan." bC-4:6

V (John 3:22-23) "After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. {23} And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized." Note how clearly this verse reveals that much water was involved in baptisms done by John the Baptist and done by Christ and His disciples. bC-4:7

V (Acts 8:36&38-39) "And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. {39} And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing." Note if the fact that the Philip and the eunuch both went down into the water proves to us that the eunuch was totally immersed, we should conclude that Philip and the eunuch both were immersed since the both went down into the water. Although the eunuch might not have been strictly and totally submerged, it is clear they both went into the water and quite obvious much water was involved in the baptism such as performing a significant washing. It is quite obvious these baptisms did not consist or merely applying a slight anointing or sprinkling of water. bC-4:8

Concerning the 3000 souls that were baptized on the day of Pentecost, some feel these baptisms could not have involved much water as it would have been difficult to baptize 3000 people in one occasion in the way of performing a significant washing. It appears Peter's sermon before baptizing the 3000 was at the Temple which likely had washing facilities for Jewish purification reasons, while also Jerusalem would have had water supplies such as streams and pools and springs. Since 3000 were baptized at one time it is likely that these baptisms were done in a quite quick and efficient way. Yet these all still could have stepped into water and had a goodly amount of water poured over them, while it also is possible that many went deeply into or under the water. If only the 12 Apostles were baptizing and if each baptized two people per minute the 3000 would have been all baptized in 2 hours and 5 minutes. bC-4:9

V Following are quotes concerning Christian baptisms involving the first to the sixteenth century. These quotes are word for word from the Martyr's Mirror volume, while comments of mine and which are not included in the Martyr's Mirror are given in italics. The following quotes are laid out by centuries according to how they are given in the Martyr's Mirror. Yet to know for sure if each quote distinctly pertains to that century is difficult. bC-4:10

First Century Baptism Writings

M (Page 66) When St. Mark the apostle of Christ, saw that Auxibius had a desire for Christ, and that he was believing and instructed, he descended with him into a pool and baptized him. This is the first example of which we read in history, outside of the Holy Scripture, of whose who were incorporated into the church of Christ, through baptism upon faith. bC-4:11

Second Century Baptism writings

M (Page 100) Than follows a certain testimony, from Walafridus Strabo, proving that in those early times it was not customary to baptize otherwise than in running water... . bC-4:12

M (Page 101) "After that we lead them to the water, ...they are washed with water, in the name of God, who is the Father and Lord of us all, and of Jesus Christ who is the Saviour of us all, and of the Holy Ghost;" bC-4:13

M (Page 101) "Invoking the name of God, we lead the one to be baptized to the washing of water" bC-4:14

M (Page 101) "But we, after he who, being convinced, has become of one mind with us, is thus washed we lead him to those who are called brethren, where they are assembled, ardently offering up the common prayers for ourselves, for him who is enlightened, and for all other men..." Note how this quote indicates that the baptizing was not done before the whole congregation. Note all these quotes from page 101 are from Justinus (Justin Martyr). bC-4:15

Third Century Baptism Writings

M (Page 119) When we go to the water, and first begin with baptism, we confess there, even as we did before in the church, under the hand of the overseer, that we renounce the devil with all his adherents and angels; after which we are dipped three times... . Note how this quote (of Tertullian's as in the Martyr's Mirror) also indicates converts were not baptized before the whole Church. Also note how this quote speaks of dipping three times. bC-4:16

Forth Century Baptism Writings

M (Page 153) "It is written: Thou breakest the heads of dragons in the waters; that is" says he "The heads of the dragons in baptism;" but by saying in the waters, he means to signify that the same baptism can be administered in all kinds of waters, as, in rivers, lakes, wells, baths, seas, etc... . Note this quote appears was written to instruct some Romanists, who used only a particular consecrated water for baptizing, that any water can be used for baptism. bC-4:17

M (Page 159) "In former times it was customary to administer holy baptism but twice a year, namely, on Easter eve and on Pentecost eve;" Note this page in the Martyr's Mirror speaks much more of how converts largely only were baptized at special times of the year. Yet this page also tells that in some situations such as involving sick ones, or particular emergencies people were baptized on any day. One should consider that warmer water would have been more available to enter and be washed in, at these times of the year. bC-4:18

M (Page 162) We mentioned Baseless and Eubulus, who journeyed to Jerusalem, taking with them the clothes necessary for baptism, in order to be baptized. From this it appears that it was custom at that time in Jerusalem -- and one that remained in use long afterwards in many warm countries -- to baptize the candidates in or at rivers, and that they went partly or with the whole body down into the water, and then came up again; to which end they divested themselves of their own clothes, usually had on a white or linen garment. bC-4:19

M (Page 165) Chrysostom, on 1 Cor 10 says "The passage of the Jews through the Red Sea was a type of the future baptism" A little further on, he explains this saying "For there it was water, here it is also water; yea, here it is the washing, and there it was the sea; here thy all go into the water, there they did likewise. But would you know the truth of the matter? There they were delivered from Egypt, but here from idolatry; there Pharaoh was drowned, but here the devil; there Egyptians perished, but here the old man of sin is buried" bC-4:20

Fifth Century Baptism Writings

M (Page 193) "The sacrifice is washed, when the water of baptism is poured upon a believer... In descending to baptism he that believes on Christ, dies unto original sin and all iniquity". Note how this quote indicates they descended into the water and were washed in baptism. bC-4:21

Sixth Century Baptism Writings

M (Page 206) Again: "They have ascended," he says, "from the washing of water, when they, having received the forgiveness of sins by baptism, have increased in Christ." His speaking here of ascending, that is climbing up from the washing of water, and of increasing in Christ, clearly shows that he does not speak of infants, but of persons who have the ability to climb up from the washing of water... . bC-4:22

M (Page 207) That it was customary at this time to baptize on Easter, and Whitsuntide, is recorded from Gregory, who says that several Jews were baptized on Easter and several others on Whitesuntide" Note many other places speak of baptisms mainly being done on these days. bC-4:23

Seventh Century Baptism Writings

M (Page 214) As regards the place of baptizing, it was not in a font or basin, but in the wilderness, here and there at the rivers... . "That Paulianus baptized many persons at noon, close by the city of Trovulsinga, in the river Trehenda." Likely because of persecution these Christians could not baptize at man made and designated places. bC-4:24

M (Page 214) The manner of baptizing, by the ancients called immersion or submersion, has long been observed, even up to the present time [then around 1660 A.D.], especially by the eastern and southern nations, who understand the Greek word baptisma (baptism), or baptizo (to baptize), to signify an immersion or submersion in water; however, it is found that, according to the idiom of the Greek language, said words do not only signify an immersion of submersion in but also a washing or sprinkling with water. For instance, baptisma, bapismos, is translated sprinkling, washing, dipping, etc. Note how this writer of Martyrs Mirror (being of the 17th century) believed that Christians for many years and even up to his time baptized by total immersion. Yet also note how that he personally still believed a sprinkling or washing in water was all that was needed rather than a total submersion. bC-4:25

Eighth Century Baptism Writings

M (Page 221) D. Vicecomes... quotes the following testimonies from Bede. He writes: "Bede says that the Angles were baptized in the Rhine and in the Swalbe" bC-4:26

Tenth Century Baptism Writings

M (Page 254) "That Theridates, with his wife, and the chief persons of the land were baptized in the river Euphrates." D. Vicecomes..., relates how Namesius, came to the water, towards evening, descended into it, and was baptized, in the name of the Father, the Son, and the Holy Ghost. bC-4:27

M (Page 254) Or at the close of the tenth century, there is noticed in Jacob Mehring's History of Baptism, Fulbertus Carnontanses, who compares the descending in baptism to the burying of Christ in the earth, and the arising from baptism to the resurrection of Christ from the grave. bC-4:28

Twelfth Century Baptism Writings

M (Page 273) "This is confirmed by Ludovicus Vives, who says: 'No one was brought to baptism among us until he had reached his years, and when he knew what the mystic water signified, and himself desired to be washed with it". Note how this quote connects baptism to a washing. Note according to other comments given on this page baptizing during this century still was mainly done on particular days of the year such as Easter and Whitsuntide. bC-4:29

The following involves the time of the Waldenses

M (Page 287) "They (the Waldenses) overthrow," says their accuser, "all the sacrament of the Roman Catholic church, and totally reject holy baptism (that is, the baptism of infants...) as useless and unnecessary; and say that the external water of holy baptism differs in no respect from the water in the rivers." bC-4:30

Thirteenth to Sixteenth

Century Writings Concerning Baptism

M (Page 326) "St. Barnabas, when he first preached the Gospel as Milan, baptized in running water." bC-4:31

M (Page 364) Note the following is a original confession of the Waldenses which later was distorted by the Hussites to include infant baptism. "The faith which God has given us, constrains us to believe and confess such things respecting baptism, which is the first sacrament: Whoever, now, in adult age, has become believing through the hearing of the Word of God, by which he, being regenerated and enlightened in his soul, has received power, such an one is bound to be baptized in the name of the Gather, the son and the Holy Ghost, into the unity of the holy church, by an external washing of water, in token of his inward purification obtained through faith." bC-4:32

End of Martyr's Mirror Quotes

One should notice how the above writings, involving many years speak of baptism as being performed by a real washing or immersion. Early Church writers of the first several centuries also speak of baptism as being a washing or immersion (note quotes of Justin Martyr and Tertullian as they appear in the Martyr's Mirror were included above in paragraphs bC-4:13-16). History says that up till the ninth century, baptism as a significant washing was accepted by all Churches. Although most ancient writings speak of immersion rather than pouring, yet early Christian pictures of baptisms, such as on the Catacomb walls show those being baptized standing in water with one pouring water upon them. Although early Christian baptisms involved a real wetting and washing, as in either a submersion, or standing in water with water being poured over the individual, yet it appears that for convenience and because of cold climates, baptisms by a slight pouring and sprinkling slowly came into practice. Following are several very informative writings on this subject; bC-4:33

International Standard Bible

Encyclopedia, Vol 2, Pages 141-142

"It is a somewhat curious fact that if the evidence from written texts, whether ancient canons or writings of the earlier Fathers, be studied by themselves, the natural conclusion would seem to be that immersion was the almost universal form of administering the rite; but if the witness of the earliest pictorial representation be collected, then we must infer that effusion was the usual method and that immersion was exceptional; for the pictorial representations, almost without exception, display baptism performed by affusion, i.e. the recipient is seen standing in water while the minister pours water on the head. ...It is also interesting to remember that when most of the Anabaptists of the 16th century insisted on adult baptism (re-baptism was their name for it) immersion was not the method practiced by them. During the great baptismal scene in the market-place of the city of Munster the ordinance was performed by the ministers pouring three cans of water on the heads of the recipients. They baptized by affusion and not by immersion. This was also the practice among the Mennonites or earliest Baptists. This double mode of administering the sacrament - by immersion or by affusion - prevailed in the churches of the first twelve centuries, and it was not until the 13th that the practice of aspersio or sprinkling was almost universally employed." bC-4:34

Schaff History Vol 2, Page 728

"Pouring or affusion is the present practice of the Roman Catholic church. It is first found on pictures in the Roman catacombs, one of which De Rossi assigns to the second century (in the cemetry of Calixtus). “It is remarkable that in almost all the earliest representations of baptism that have been preserved to us, this [the pouring of water from vessels over the body] is the special act represented.” Marriott in Smith and Cheetham, I. 168. But the art of painting can only represent a part of the act, not the whole process; in all the Catacomb pictures the candidate stands with the feet in water, and is undressed as for immersion, total or partial. " bC-4:35

Schaff History Vol 2 Page 729

"Pouring and sprinkling were still exceptional in the ninth century according to Walafrid Strabo (De Rel. Eccl , c. 26), but they made gradual progress with the spread of infant baptism, as the most convenient mode, especially in Northern climates, and came into common use in the West at the end of the thirteenth century, Thomas Aquinas (d. 1274) says, that although it may be safer to baptize by immersion, yet pouring and sprinkling are also allowable". bC-4:36

According to the above quotes and other histories, baptism by pouring and sprinkling became quite popular and accepted by the 16 century. Numerous histories say that the early Anabaptists baptized by pouring although it is difficult to know how much water they used or whether some stood in water while having water poured over them. The Martyr's Mirror involving the 16th century speaks of George Blorock baptizing in one's house with true Christian baptism which likely didn't involve a large amount of water (Page 436). Although Menno Simons an early Anabaptist in his Complete Writings Volume in one place speaks of immersion, he in two places speaks of baptizing with only a handful of water (Pages 123, 139, 350). Menno Simons having been a Catholic Priest likely was accustomed to baptizing by slightly pouring or sprinkling. It appears Menno did not make a issue out of baptism being either a washing or a slight pouring, while he was rather involved in promoting adult baptism rather than infant baptism. bC-4:37

In considering forms or modes of baptism, one should also consider how different liquids such as blood, water of separation, oils, and ordinary water were used in the Old Testament era, as in anointing, pouring, sprinkling, and washing. bC-4:38

Anointing

M In anointing rituals most times oil was poured and at lesser times this oil was sprinkled. In many anointing rituals it appears this oil then was spread abroad on the thing being anointed, by rubbing or brushing this oil around. The Shewbread was to be anointed with Holy Anointing Oil which very likely pertained to giving the Shewbread a slight coating of this special oil. The Alter and Holy Vessels of the Temple also were to be anointed with this Holy Oil, which likely pertained to applying a slight covering of this oil over all their surface. The definitions of the numerous Hebrew and Greek words underlying anointing (according to Strong's Lexicons) advocate rubbing, smearing, painting. Considering these aspects it seems unlikely to the writer that the anointing of the Holy Things of the Temple merely consisted of pouring this oil onto the Holy Item and letting the excess run off, while much of the vessel would not have been had any oil applied to it. bC-4:39

M When one's head was anointed with oil it appears such was always done by pouring, although in consecrating the Priests oil was also sprinkled on their garments. When individuals were anointed with oil, this oil after being poured might have been rubbed into the hair. Psalms 133:2 in speaking of Aaron being anointed, speaks of much oil being used reading, "It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments;" Possibly a horn full of oil was used in anointing Aaron as several verses speak of using a horn as a vessel in anointing. If a horn full of oil was used such anointing would be very similar to a slight pouring. bC-4:40

V In considering proper Christian baptism it should be considered that in the Old Testament era, ordinary water was not used in anointing while rather anointing pertained to oil. Where does the belief that Christian baptism should be done by only anointing with ordinary water come from? Note anointing is slightly different than pouring as anointing normally pertains to a lighter pouring (yet possibly being as much as a horn full), while pouring could pertain to a heavy pouring such as could largely engulf and significantly bury the one being poured upon, especially if he already was standing in waist deep water. bC-4:41

Sprinkling

V Blood was often used in the ritual of sprinkling, as blood was often was sprinkled upon the alter and sometimes upon people (Ex 24:6, Ex 29:21, Lev 8:30). The water of separation, which was an especially prepared water, quite often was also used in sprinkling. Yet it appears sprinkling was very rarely if ever done with ordinary water. In considering Christian baptism it should be considered that in Jewish history sprinkling pertained to blood or a specially prepared water rather than ordinary water. Where does the belief that Christian baptism should be done by only sprinkling ordinary water come from? bC-4:42

Washing

V Ordinary water was used in religious washings throughout Jewish history. Ordinary water also obviously was also used in early Christian baptisms, and as in a washing. In considering the issue of washing in Christian baptism one should consider that it is quite clear that all old era cleansing rituals included a real washing of the body and clothes even if a sprinkling of special water also was done in the cleansing, which aspect strongly indicates that a washing was done in John's baptisms and early Christian baptisms. Old era cleansings are considered further in Chapter 7. One should again remember that the words washing and baptism are very related insomuch that they at times derive from the same Greek word. In considering baptism one should also remember the Scriptures given in paragraphs bC-4:2-8 that show how early Christians went into the water to be baptized and remember the records in the Martyr's Mirror that show the same. In considering all the above it becomes very clear that baptism was originally instituted as a real washing and real wetting rather than only a slight pouring or slight wetting. Yet in the case of sick ones obviously their are exceptions to the normal rule and the spirit of the law must be followed rather than the letter of the law. One woman washed Jesus feet with tears which washing obviously did not involve much water like substance. Following are several more Scriptures that also should be considered in studying modes of baptism; bC-4:43

M (Rom 6:3-4) "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? {4} Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." bC-4:44

M (Col 2:12) "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead." bC-4:45

M (1 Cor 10:1-2) "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; {2} And were all baptized unto Moses in the cloud and in the sea;" bC-4:46

The above verses clearly fit in nicely with a genuine wetting as in a total immersion, or as in a partial immersion while being engulfed or covered with poured water. One should consider that one standing in water, with water being poured over him is very much engulfed and covered in water even if he is not totally submersed. In considering whether a total immersion is absolutely necessary one should consider that with regards to old era washings, no Scripture demanded a total immersion in their washings. Although it is clear that baptism was instituted as a fully wetting and washing experience yet it is difficult to prove that early Christians were technically required to be totally immersed. The possibility that early Christians were not required to be totally immersed is nicely supported by the early baptismal pictures on the Catacomb walls of applicants standing in water while having water poured over them. Yet in baptisms as these some might have had both water poured over them while partially immersed, and been totally immersed. Whether or not one should be totally submerged in water in baptism is considered further later. bC-4:47

Many people advocate a slight pouring of ordinary water as the proper form of baptism, because the early Anabaptists baptized by pouring. Yet some early Anabaptists might have poured much water. John Holdeman a zealous advocator of Anabaptist doctrine wrote "So we believe in baptism by pouring because it was handed down to us by the Church of God" (Mirror of Truth, Page 106). He also advocated that since the Bible often speaks of being baptized with water rather than in water that pouring was the best mode of baptism. He also advocated that since the Bible speaks of a pouring out baptism of the Holy Ghost, water baptism also should be done by pouring. (Mirror of Truth, Page 103-105). bC-4:48

Although it is clear that early Christian baptisms were a fully washing and wetting experience and clear that converts often or always went into the water to be baptized, it must be admitted that the word baptize can significantly relate to pouring, and even insofar relate to anointing. This is revealed in that the Scriptures numerous times speak of a baptism of the Holy Ghost and speaking of this baptism speak of a pouring out, while one Scripture even speaks of being anointed with the Holy Ghost (Acts 10:38). Being anointed of the Holy Ghost in one respect would not seem like an abundant receiving of the Spirit, such as would fill and saturate. Yet one should remember the verse that speaks of Aaron's abundant anointing of oil that ran down over his beard even to the skirts of his garments (Psa 133:2). bC-4:49

V Although the above Scriptures indicate that the word baptism need not only pertain to submersion but also can pertain to pouring and even somewhat to anointing, yet such clearly does not prove baptism is to be a light pouring or anointing of water rather than to be a real washing. Considering numerous Scriptures it is very clear that the baptism of the Holy Ghost was not a scanty application but rather was a real infilling. Many Scriptures speak of being filled with the Holy Ghost. Being baptized by the Holy Ghost could very properly pertain to an abundant pouring which fills, engulfs and saturates. As the words baptism and washing are so much alike, being baptized by the Holy Ghost could be somewhat similar to being washed in or through the Holy Ghost. The angel in speaking to Mary told her the that the Holy Ghost would come upon her and the power of the Highest would overshadow her (Luke 1:35). This overshadowing of the power of the Highest clearly would pertain to being engulfed in and surrounded by. Acts 2:2 speaking of the special Pentecost moment when the Holy Ghost was poured out reads, "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting." Although the Holy Ghost was seen as a small confined presence, such as after Christ's baptism He (the Holy Ghost) came upon Jesus in the form of a dove and on the day of Pentecost He was seen as tongues of fire, such clearly does not mean that the baptism of the Holy Ghost does not pertain to an abundant pouring which can saturate overflow, and engulf those who receive it. Jesus speaking of the baptism of the Holy Ghost spoke of rivers of living water flowing out of one's belly as a result of this abundant baptism saying, "He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. {39} (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" (John 7:38-39). Although it is clear that the baptism of the Holy Ghost pertains to a abundant pouring, yet even if the baptism of the Holy Ghost would only pertain to a light pouring or a anointing, even such by no means would prove that water baptism as performed by the early Church was performed by a light pouring and anointing rather than a real washing. Who will argue with these truths? bC-4:50

In considering baptism as a pouring, one should not overlook that many Scriptures speak of being baptized with water which term would nicely portray a pouring baptism. Yet one can prove quite little by advocating that many baptismal Scriptures use the term with water rather than in water, because most times when the KJV Bible uses the phrase with water the word "with" comes from a Greek word which also is translated into the word "in". William Tyndale's translation twice reads in water where the KJV reads with water. Although the KJV Bible in speaking of baptisms eight times speaks of baptizing with water and never using the exact wording in water, one must consider that the KJV Bible yet clearly does speak of being baptized in the Jordan and in water, and consider that some or all of these with waters could have been quite properly been translated in water. Yet it is still very possible that early Christians were not only baptized in water but also with water such as while being partially immersed in water also having water poured over them. Some might have fully submerged and also had water poured upon them. bC-4:51

V Firstly considering how the numerous above Scriptures in paragraphs bC-4:2-8 speak of going into the water and of being baptized in Jordan, secondly considering the many quotes from the Martyr's Mirror which clearly portray baptism as a washing in water, thirdly considering how the word washing and baptism are so much alike (remember chapter one), forthly considering how ordinary water was not used in religious sprinklings or anointings (while rather oil and a special water was applied as such), and lastly considering that ordinary water pertained to washings, one must conclude that Christian baptism at the beginning was established as a real washing in water and possibly with water, rather than merely a slight pouring or anointing of ordinary water on the head. Who would be as foolish as to argue that John and Jesus were only utilizing a handful of water in their baptisms while they both were baptizing in "Aenon near to Salim, because there was much water there:" (John 3:23)? One should here again remember that it is quite clear that all old era cleansings included a real washing of the body and clothes in finalizing the cleansing, even if a sprinkling of special water was also included in the cleansing, which aspect also strongly indicates early baptisms consisted of a washing rather than only a slight pouring or sprinkling of water. bC-4:52

Chapter Conclusion

V Baptism originally was instituted as a fully wetting and washing experience rather than a slight pouring, sprinkling, or anointing. The early Church baptisms often or normally involved going into water. The Apostles in speaking of baptism were accustomed to water baptisms as this. bC-4:53

For previous part of this article click here

WATER BAPTISM OF BIBLICAL CHRISTIANITY

Part 2

Index

Chapter 1, Considers the word baptize and other forms of this word.

Chapter 2, Considers early Jewish washings that were similar to Christian baptisms, and consider baptisms as in the Apostles times.

V Chapter 3, Considers infant baptism.

M Chapter 4, Considers forms or modes of baptism.

M Chapter 5, Considers baptism as it relates to entering the Christian Church, and considers ways of washing in baptism.

Chapter 6, Considers the significance or importance of baptism, considers the relation of baptism and the laying on of hands to receiving the outpouring of the Holy Ghost, and considers how soon converts should be baptized after repenting and believing in Christ.

Chapter 7, Considers details of old era Jewish washings and details of the baptisms of John the Baptist.

M Chapter 8, Considers the permanency of baptism, and considers rebaptisms.

Chapter 5

Considers Basics of Water Baptism.

Considers Baptism and It's Involvement or Function in Entering the Christian Church.

Considers Modes or Ways of Washing in Baptism.

What is the main purpose or purposes of water baptism, and what all does baptism pertain to? Although it is clear that water baptism was involved in becoming a part of the early Christian Church, was water baptism solely or mainly a ritual to officiate and solemnize being admitted into the Christian Church? In early Christianity converts in becoming a part of the Christian Church not only were baptized with water, but also often received a special infilling of the Holy Ghost through the physical laying of the Apostles hands (Acts 8:7-19, 9:19, 19:6), which experience was not necessarily one with water baptism (Acts 8:5-17). Early Christians might have felt the issue of receiving the gift of the Holy Ghost through the laying on of hands was just as an important issue in becoming a part Christian Church as the issue of water baptism. As this chapter considers various principles and functions of baptism the answer as to whether or not water baptism is solely or mainly to officiate and solemnize entering the Christian Church should become quite clear. Following are two verses which relate water baptism with becoming a part of the Christian Church; bC-5:1

(Acts 2:41) "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." bC-5:2

(1 Cor 12:13) "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." Note although this verse could quite properly be understood to be speaking of a water baptism, it yet also could be understood to be speaking mostly or solely of a baptism of the Spirit. bC-5:3

Four verses in the KJV particularly speak of being baptized in the name of Jesus (Acts 2:38, 8:16, 10:48, 19:5), while Matt 28:19 not only speaks of being baptized in the name of the Son but also speaks of being baptized in the name of Father and the Holy Ghost. As the words baptism and wash are so much alike, it is clear that being baptized in the name of Jesus is much like being washed in the name of Jesus, (being washed in and through Jesus). Being baptized in the name of the Father and the Holy Ghost then would pertain to being washed in and through the Father and the Holy Ghost. Numerous Scriptures clearly reveal that Christians need washed (Eph 5:26, Tit 3:5, Heb 10:22, Rev 1:5, &;14). Acts 22:16 vividly relates baptism to a washing away of one's sins reading, "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." Considering all Scriptures it becomes clear that water baptism is an outward similitude or demonstration of one's uncleanness and filthiness being washed away and of one becoming clean and starting out anew in Christ. Baptism in the name of Christ particularly dramatizes being washed through the cleansing power made available through Christ's atonement! bC-5:4

V Although baptism very much symbolizes washing away one's sins, it appears that the Scriptures also very much relate the ritual of water baptism with experiencing Christ's death together with Him, and with springing forth into a new life together with Him. Following are some such Scriptures with some comments; Note before reading these verses one should already be totally convinced that early Church baptisms normally or often involved going into water and involved a real washing and wetting (whether by immersion or pouring or both), and should be aware that Paul who wrote the following was accustomed to water baptisms as such; bC-5:5

M (Rom 6:3-4) "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? {4} Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Some might believe that Paul here was largely or only speaking of Spiritual baptism such as a baptism of suffering. Although Paul here might somewhat be speaking of a baptism of suffering, yet it is quite clear that he here also is speaking of water baptism. Note how Paul in this Scripture says "so many of us as were baptized into Jesus Christ", which seems to be speaking of a distinct past baptism of water as in the name of Jesus. bC-5:6

M (Col 2:12) "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead." Note how this verse and the above verse connect baptism with a burying of the past and resurrecting into the new.

M (Gal 3:27) "For as many of you as have been baptized into Christ have put on Christ." Note how this verse connects baptism with a putting on of Christ. bC-5:7

V According to the above Scriptures, baptism is not only to symbolize a washing away of man's sin, but also normally was a realistic outward drama of burying the old man of sin in death and resurrecting forth to a new life in Christ. Now in considering modes of baptism, which mode of baptism would best symbolize and be a true drama of firstly washing away one's uncleanness, secondly of burying and leaving behind ones old life, and thirdly of resurrecting and coming forth clean and to a new life in Christ? Would the baptismal mode of slightly pouring or sprinkling water on one's head, or the mode of partial immersion while also being engulfed and covered with poured water, or the mode of a total immersion in the water? It is clear that in some respects submersion would best symbolize these three issues, although a partial submersion while being engulfed and largely buried with poured water would also be a good drama of the Christian's experience. Note several quite appropriate reasons for incorporating pouring in baptism are considered below. Yet merely slightly wetting the head is a quite poor demonstration of burying the old man, washing away one's sinful past, and resurrecting as a new and clean person in Christ. Who can argue with such? bC-5:8

As baptism is not only to be done in the name of the Father and the Son, but also in the name of the Holy Ghost, it is clear that Holy Ghost is very much involved in baptism. Many Scriptures make it clear that the washing and vivid change the convert can experience are very much a result of the gift of the Holy Ghost, and the rivers of living water that accompany the outpouring of the Holy Ghost (John 4:10-11, John 7:38-39, Titus 3:5, 1 Cor 6:11, Rom 5:5, Gal 5:22-23). Considering the inner washing and vivid change the convert experiences is very connected to the outpouring of the Holy Ghost and the rivers of living water which accompany this outpouring, would it not seem very appropriate if Christian baptism which is to represent this special experience, would include water being poured from above (symbolizing the pouring out of the Holy Ghost and the washing of the living waters), rather than solely consisting of a descending underneath water as without any pouring? bC-5:9

M Although it is clear that early Christian baptisms were a real washing which significantly portrayed a burying and resurrecting experience, yet such issues do not fully reveal that early Christian baptisms demanded a total and technical submersion and prove that they did not incorporate pouring in their baptisms. Following are eight issues that indicate that including pouring in baptism has quite appropriate reasons, and which reveal that a total and technical submersion in baptism might not be so important; bC-5:10

Firstly, it is possible that Apostle Paul in speaking of being buried in baptism was speaking of a general burying such as being covered or engulfed, rather than speaking of a technical submersion, which burying in baptism thus could be very much fulfilled by a partial submersion combined with a good pouring. One should consider that if one had a very large amount of water poured over him suddenly, or if one stood under a sufficient water fall, one could quite properly say he was buried in water even if not technically submerged as in a pool. Note if one had a lot of paint or thin mud suddenly poured over him, it could also be quite properly be said he was buried in mud or paint even if not submerged in a pool of mud or paint. bC-5:11

Secondly, as the baptism of the Holy Ghost pertained to a pouring out, so also it is possible that baptism of water could pertain to a pouring out. bC-5:12

Thirdly, baptism is to symbolize the Christian's inner washing, which very much involves receiving the pouring out of the Holy Ghost and the living waters which accompany Him. One should remember baptism is to be done in the name of the Holy Ghost. bC-5:13

Forthly, baptism obviously symbolizes a washing from heaven above rather than a washing from below.

Fifthly, new era baptisms as done by John, Christ and the Apostles quite obviously were significantly related to old era religious washings, while no Scripture advocates a necessity of a technical submersion in these washings. bC-5:14

Sixthly, being baptized in the cloud could nicely pertain to a pouring from above, and being baptized in the sea could nicely pertain to entering the water (1 Cor 10:2). bC-5:15

Seventhly, it should be considered that Jesus several times spoke of a very difficult baptism which He needed to yet experience (Matt 20:22-23, Luke 12:50), and should be considered that Jesus might have been speaking of a baptism of blood, which baptism would not have been a literal submersion, but rather a covering of the substance which poured forth from His wounds. bC-5:16

Eighthly, pictures of early Christian baptisms as on the catacomb walls show the applicants standing in water while water is being poured over them. bC-5:17

The above issues make it seem quite possible that early Christians did not make a big issue out of whether or not one was totally or technically submerged in their baptisms. In considering baptism, washing, and submersion one should consider that when one fully washes his body as in a normal bath, although one in doing so is significantly buried with water, it is not a big issue whether or not he was totally submerged. It is true that Namaan in following Elisha's instructions to wash himself seven times, dipped himself seven times to fulfill the seven washings (2 Ki 5:10-14). Yet such clearly does not mean that one cannot properly or fully wash without fully submerging, and mean all the washings of the old era demanded a total and technical submersion. Many in our day fully bath themselves by standing under pouring or spraying water without entering any water at all. Although it is very possible to fully wash and be significantly buried in water without a technical submersion, yet it is possible that many early Christians in their zeal for Christ even if poured upon also desired to be totally submerged. Yet Christians should be careful lest they demand a technicality in baptism that the Scriptures and God do not demand. Christians should be careful to not interfere with those issues which they should leave to personal conscience and preference. bC-5:18

It is possible that baptism by submersion without any pouring is a poorer representation of the Christian's inner washing, burying of the old life, and resurrection to a clean and new life, than baptism by a partial immersion together with a heavy pouring. One should again remember the Christian's inner washing is very related to the pouring out of the Spirit and the living waters accompanying Him, and is a washing from heaven above rather than a washing from below. To the writer it appears a heavy pouring while standing or kneeling in water would nicely demonstrate God's Spiritual washing from above as made possible by pouring out of the Holy Ghost and the living waters accompanying Him, while also incorporating a total submersion and coming up again, would nicely demonstrate the burying of the old life and resurrection into the new life in Christ. Yet it is true a heavy pouring of water while being partially immersed would also substantially bury the convert in water and could signify their burying of the old life and resurrecting to a clean and new life. If one becomes very technical and believes that in baptism the convert's whole body must be surrounded by dense water, the applicants feet should not touch the bottom in the moment of immersion, nor should the applicant be touched by any one in the moment of immersion. Yet likely most agree that a total water contact as such is not necessary in baptism. bC-5:19

Note the writer in advocating that baptism should be a real washing thereby means that baptism should involve much water and be a literal wetting (as were early Christian baptisms). Yet the writer does not mean that baptism must be a complete or full washing such as a extensive scrubbing to make one physically clean. In the old era religious feasts, God was very concerned about the Jews physical cleanliness, and one vital purpose of old era washings was actually to make them physically clean. The truth that the Priests were not to wear anything that caused sweat (Eze 44:18), portrays how God desired physical cleanliness. It is clear that God in the new era is not as concerned about and demanding of physical cleanliness as in the old era. Although new era baptism also is a washing, yet it appears new era baptism (washing) is more of a symbol then washings were in the old era. In the new era it does not appear that one should expect a complete or extensive washing in baptism, as to become physically clean. Apostle Paul speaking of the communion meal said that one should not endeavor to satisfy his hunger thereat but rather said one should eat at home (1 Cor 11:20-23&34). The purpose of communion meal is to symbolize the Lord's death and such does not take much food. The purpose of baptism is to symbolize one being washed, and transformed through Christ and such neither takes a extensive washing and scrubbing. It thus appears as one should not expect to satisfy his hunger at the Lord's supper and rather should eat at home, so also in baptism one should not expect to fully wash himself therein but rather should fully wash himself at home. One should here consider that although early Christian baptisms involved a real washing of water, it does not appear they demanded a real scrubbing and with the purpose to make one physically clean. bC-5:19.5

V How should the one who is baptizing by submersion properly perform his baptisms? Would it be necessary or proper for a man to grasp a women in immersing her in baptism. Or should the one baptizing pour water over women while they themselves are partially or largely immersed? May Christians follow the spirit and intent of the law rather than become bound by technicalities or the letter of the law (2 Cor 3:6). May Christians not demand technical performances in baptism that the Scriptures do not demand but rather give proper liberty for conscience and preference. Psalms 119:96 reads "I have seen an end of all perfection: but thy commandment is exceeding broad." This verse could well mean "I have seen an end (unsolvable problems) with all perfection (man's technicalities, legalism and the letter of the law), but thy commandment (spirit of the law) is exceedingly broad (having abundant applications, fulfillments, and solutions). True Christians advocate the spirit of the law and walk in the liberty of the Spirit (2 Cor 3:6&17). Erring Christians in rejecting truths that they don't like, find all kinds of problems where their really is bountiful answers, and then turn around and find all kinds of so called answers where their really is mostly problems. Erring Christians strain at gnats and swallow camels (Matt 23:24). When it comes to baptism or many doctrinal issues, are we possibly swallowing camels and straining at gnats? bC-5:20

One individual in defending baptism as a light pouring, and rejecting baptism as a washing, told the writer that baptism as a washing simply was not practical. The writer then was moved to think how that throughout the old era washings were continuously done for religious reasons, and moved to think how in our day many fully wash (bath) themselves daily for non religious reasons. Yet here this individual was saying it is not practical for one to wash oneself, even possibly only once in a life time, for religious reasons! When people are accustomed to particular traditions it is very easy to strain at gnats and to swallow camels! bC-5:20.1

It is very possible that some Christians who baptize by a real washing and wetting too much think that the act of baptism in itself is what washes away one's sin, buries the old man, and resurrects them into a new creature in Christ. Although some might foolishly start thinking as such, is that sufficient reason to baptize in a mode other than the mode that the Scriptures contain and which is the most realistic demonstration of what the Christian must experience? One might also teach that Christians should not baptize their converts at all, because those who do baptize are too much tended to trust in their baptism. Thus it is quite obvious the false trust in baptism should be rejected rather than rejecting the original and best demonstrative mode of baptism. Note the next chapter considers how that baptism in itself does not save or forgive one's sins. bC-5:21

Some individuals might say it does not really matter how one is baptized, since baptism is only a symbol of what the Christian experiences. Yet should not Christians endeavor to practice baptism in it's original form and original order as established and performed by Christ and the Apostles? Since baptism is a vital ritual which the Church is to perform upon converts to celebrate and symbolize their Spiritual washing, their burying of their old life, and their resurrection into a clean new life, why should the Church intentionally or willingly lay aside the original and Biblical method of baptism that best symbolizes these things? It appears their is no proper reason to do so. bC-5:22

In considering the reason why many Churches do not perform baptism as a washing but rather as a light pouring or anointing, one must remember that the Roman Catholic Church already by the 12th century had largely laid aside baptism as a real washing and had taken on a light pouring or sprinkling mode of baptism, and must consider that the Roman Catholic Church has had significant influence upon many Churches. Many Anabaptists came from this Church, as also did Menno Simons who appears to at times or often baptized with only a handful of water. It appears that in dealing with the sick, sprinkling the convert would be acceptable, and appears in times of persecution or other particular situations Christians might be forced to baptize utilizing simpler methods and less water, yet to make the exceptional modes of baptism the standard and promoted mode for all seasons and situations seems quite improper. Yet even in times of persecution baptism often could involve more than a slight wetting of the head. One should consider that Christians were very persecuted in the early centuries of Christianity and in which centuries they yet continued to practice baptism as a washing. In considering these things if one learns that their baptism was not performed according to the original and most proper mode, one should still not cast away their baptism as having been of no value at all. God to some extent often blesses that which is done with a sincere heart and with an honest intent even if not done in the best way. bC-5:23

In considering how baptism particularly signifies the Christian's inner washing, and their transformation through Christ, it appears that many Christians too much think of baptism as just being an official door into the Christian Church. In our time it is very common to hear Christians speaking of converts being "baptized into the Church". Although being baptized is involved in becoming a part of the Christian Church, yet one should consider that no Scripture uses the term "baptized into the Church" nor a term quite similar to such, but the Scriptures do speak of being baptized into Jesus and into Christ (Rom 6:3, Gal 3:27). The real and true emphasis of water baptism rather than being to celebrate or officiate entering the visible Christian Church, is to celebrate Jesus and celebrate the experience of participating in His powers of cleansing, transformation, and resurrection. Baptism celebrates the converts washing and transformation (as made possible through Christ) from their old life of variance with God to a new life as an adopted child of God. Christians are baptized into Jesus! May Christians see Jesus in baptism as they really should. Those who believe that circumcision acted as an entrance into the Jewish nation and believe that baptism like circumcision should be applied to infants to bring them into the Church, should consider how the main purpose of baptism is not even to officiate or solemnize entering the Christian Church but rather is to celebrate being washed and transformed through Jesus. bC-5:24

The many old era religious washings which the Jews were very accustomed to, to a significant extent were to reveal to them their total uncleanness before God and their need of a special washing as was made possible through Christ's atonement (Gal 3:24). Early Christian converts in being baptized in the name of Christ, were giving respect to Christ's atonement as the true and real washing and which only avails before God. The washing of the Jewish convert as done in Christian baptism was a far superior and a more permanent washing than their past traditional washings because it distinctly celebrated God's real and final washing as provided in Christ's atonement, which atonement had satisfied the law and annulled the need of their past repetitious washings. Being baptized and washed in the name of Christ likely was very special to the Jews. Yet possibly the Jewish Christians did not fully understand these new era changes, as they in the new era for many years because of conscience, tradition, and to avoid offenses continued to perform some washings or purifications. Chapter eight pertains to the permanency of Christian baptism and pertains to rebaptisms. bC-5:25

Chapter Conclusions

M Baptism symbolizes three main issues such as firstly a washing away of one's sins, secondly burying ones old life, and thirdly resurrecting clean and to a new life in Christ. bC-5:26

M A significant or total burying in water in baptism and again coming up or forth, very nicely symbolizes burying one's old life and resurrecting to a clean and new life in Christ. bC-5:27

M Pouring also has a particular significance in baptism as it very appropriately dramatizes the Christian's washing from above, as made possible through the outpouring of the Holy Ghost and the living waters that accompany this outpouring. bC-5:28

M Although water baptism was involved in entering the early Christian Church, the real and main purpose of water baptism was to celebrate Jesus and the converts washing, transformation, and resurrection through Him. bC-5:29

Chapter 6

Considers the Significance or Importance of Baptism.

Considers What Blessings or Benefits are Attained Through Baptism.

Considers Both Baptism and The Laying on of Hands as Involved In Receiving a Special Infilling of the Holy Ghost.

Considers How Soon or Urgent It Is For Converts To Be Baptized After They Repent and Believe in Christ.

M Following are several verses that clearly reveal that baptism is a doctrine or ordinance of significant importance; bC-6:1

(Mat 28:19) Jesus said "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:" bC-6:2

(Mark 16:16) Jesus said "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." bC-6:3

(Acts 2:38) "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." bC-6:4

(Acts 22:16) "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." bC-6:5

(1 Pet 3:21) "The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:" This verse is more difficult to understand. Although this verse appears to advocate that water baptism has an important place in being saved, it appears this verse also is saying that it is not the literal washing of the dirt from the body as in baptism that saves, but rather the aspects of having a good conscience toward God and participating in the powers of the resurrection of Christ. One by being baptized is vividly giving himself over to God and to a new life, and has a good conscience toward God. The NIV translation of this verse is very nice and reads; "and this water symbolizes baptism that now saves you also--not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ," (1 Pet 3:21 NIV). Note how this verse nicely fits into the belief that water baptism involves a particular washing of the body. bC-6:6

The following Scriptures reveal that even the baptisms of John the Baptist were of significant importance; bC-6:7

(Mark 1:4) "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins." bC-6:8

(Luke 7:30) "But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. [John]" bC-6:9

(Mat 3:15) Herein Jesus was requesting baptism from John. "And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him." bC-6:10

In considering the above Scriptures it is clear that water baptism is a vital issue and dare not be disregarded as unimportant. Baptism should be observed with prayer and care. May Christians have an open heart to practice it as God would desire. bC-6:11

Although baptism is a vital issue, it yet is clear that baptism itself if not done in accordance with God's plan and blessing, is of no avail and provides no blessing or benefit at all. As said before Hebrews 6:1-6 appears to speak of some Christians who were baptizing fallen and obstinate Christians in an endeavor to restore them to Christ, which baptisms Paul taught were of no avail since the individuals themselves had turned away from Christ and were yet unrepentant. Acts 8:9-24 speaks of Simon a sorcerer who believed in Jesus and who was baptized, yet his baptism had no real blessing or benefits as Simon did not have a proper heart in his baptism. Apostle Peter speaking to Simon who already was baptized said, "But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. {21} Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God." (Acts 8:20-21). Others similar to Simon were received into the early Church unawares and although they would have been baptized, their baptism obviously did not wash them or resurrect them into a new creature in Christ, while they rather were false Christians within the Church (Gal 2:4, Jude 1:4). If baptism in itself would restore and save and make new creatures in Christ, it would appear that Christ would have ordained that the Christian Church should force people to be baptized even if against their wishes. bC-6:12

Just like the application of baptism in itself and without God's blessing is of no avail and does not save, so also the withholding or lack of baptism in itself cannot condemn the sincere convert or remove God's blessings from him. The thief on the cross clearly was a saved convert without baptism (Luke 23:40-43). As said before it is quite obvious that Jesus in speaking of little children did not say "of such is the Kingdom of heaven" subject to them having been baptized. God clearly does not condemn one or save one for things that are outside of their control. It should be noted that Jesus forgave many individuals their sins without them first doing any traditional washings and should be noted that Jesus told the woman that washed His feet with tears and wiped them with her hair that "thy faith hath saved thee go in peace" without any regard to outward washings first being done. The Church rather than actually saving and issuing forgiveness to converts by baptizing them is to only baptize those who already believed and repented and who already would have been accepted of God and forgiven. bC-6:13

M Although baptism is to outwardly celebrate the Christian's experience in turning to Christ, rather than to actually save the convert, yet it still appears that baptism often had some connection or involvement with early Christian converts receiving an additional infilling of the Holy Ghost. During baptism or soon after baptism, converts often received an additional measure of the Spirit. Yet numerous times not only baptism, but also prayer and the laying on of hands was involved in bringing down a special outpouring of the Holy Ghost upon the convert. Following are three early Church situations wherein baptism and the laying on of hands were quite related and involved in converts receiving a special infilling of the Holy Ghost; bC-6:14

(Acts 8:14-17) "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: {15} Who, when they were come down, prayed for them, that they might receive the Holy Ghost: {16} (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) {17} Then laid they their hands on them, and they received the Holy Ghost." Note how these did not receive this special infilling of the Holy Ghost till a significant time after baptism. Here the doctrine of baptism was first satisfied and then by the laying on of hands and prayer, a special infilling of the Holy Ghost was brought upon the converts. bC-6:15

(Acts 19:4-6) "Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. {5} When they heard this, they were baptized in the name of the Lord Jesus. {6} And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." Here again after baptism and by the laying on of hands a special infilling of the Holy Ghost was brought upon the converts. bC-6:16

(Acts 9:17-18) "And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. {18} And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized." Note although it is not clear whether Paul here received the gift of the Holy Ghost before or after or during his baptism, yet it is clear that here again baptism and the laying on of hands, were quite involved in the convert receiving the special infilling of the Holy Ghost. bC-6:17

M It appears God's normal order in the early Church was that converts should repent and be baptized and then receive a special infilling of the Holy Ghost. Peter spoke of this order to the multitudes saying, "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2:38). Yet there were particular situations where God seen fit to pour out His Spirit upon converts before baptism and without the laying on of hands. Those situations are considered later. bC-6:18

M One should not think that because a convert after baptism received a special infilling of the Spirit, that before this infilling he had none of the Spirit and was not saved. One should consider that those followers of Christ at Pentecost upon whom the Holy Ghost suddenly fell, obviously were saved and accepted of God before this special infilling (Acts 2:1-4). Those fervent Christians of Acts 4:24-31 who were gathered together in prayer, when the place wherein they were gathered was shaken and a new infilling of the Holy Ghost experienced, also were saved before this additional infilling. Although during or soon after baptism many early Christian converts received a special infilling of the Holy Ghost, yet such coverts before this special infilling were accepted of God and saved and appears that they already had a particular although lessor measure of the Spirit. In considering the aspect of converts already having a measure of the Spirit before baptism and receiving a greater measure thereof after baptism, Christ's own water baptism should be considered. It is clear that Jesus before His baptism was possessive of the Spirit of God. Yet the Scriptures strongly indicate that Jesus during or soon after His baptism received an additional infilling of the Spirit. Luke 3:21-22 & 4:1&14&18 speaking of these things read; "Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, {22} And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. {4:1} And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, {14} And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. {18} The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,". Matt 3:16-17 and Mark 1:9-11 also speak of the Spirit coming upon Jesus like a dove in His baptism. Acts 10:38 quite obviously speaking of Christ's particular infilling of the Spirit as experienced in or after His baptism reads "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." Matthew 12:18 also speaking of these things reads, "Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles." As Jesus who already had a measure of the Spirit, appears to have received a greater infilling after His baptism, so it appears that converts of the early Church also before baptism had a portion of the Spirit but after baptism often received an additional measure of the Spirit. bC-6:19

M Although numerous times it was during or after baptism and through the laying on of hands that converts received a special infilling of the Holy Ghost, yet because of particular needs and in particular situations God seen fit to pour out of the Holy Ghost before baptism and without the laying on of hands. God on the day of Pentecost in revealing Himself in a very new and clear way poured out His Spirit without regarding baptism and the laying on of hands (Acts 2:1-4). God also in revealing His new acceptance of the Gentiles, which acceptance the Jews otherwise might not have been understood, also poured out His Spirit upon the Gentiles without regards to baptisms and the laying on of hands (Acts 10). bC-6:20

Yet it appears that God most often before showering out His Spirit allowed the labors of the Church or Apostles to be accomplished first (such as baptism and the laying on of hands), which labors God then confirmed and blest by particularly showering out His Spirit upon the involved converts. It appears that God in especially showering His Spirit upon the converts whom the Apostles baptized and laid hands upon, was confirming Christ's words, "And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." (Mat 16:19 & 18:18). God often blessed the laying on of the hands of the Apostles and thereby granted particular infillings of the Spirit as well as physical healings. bC-6:21

M The writer has heard of some who strongly advocate two particular works of grace, and knows that others very much oppose their belief. The writer does not know the details of these beliefs, or the details of their disagreements. Yet Christians should agree that in the early Church it was a special work of God's grace when those who formerly had rejected Christ upon hearing the Apostles preaching repented and believed in Him and received forgiveness of sins, and that later it was a second or another special work of God's grace when He especially poured out His Spirit upon these converts by the laying on of hands. Although God in some situations might do both of these works largely in the same experience as one singular work, yet in the early Church it often times was not so. bC-6:22

M Could it be in our time that many Christians have repented, received forgiveness of sins, have been baptized and although having a certain portion of the Spirit, yet lack that special infilling of the Holy Ghost that was given at Pentecost and was afterwards often given by the laying on of the Apostles hands? Although receiving forgiveness of sins through repentance and faith in Christ, and receiving the infilling of the Holy Ghost are two very vital and special aspects of God's grace Christians yet should be careful not to confine God's workings to two works of grace, as an individual can experience more than one other particular work of grace after believing and finding forgiveness. The early Christians did not limit the laying on of hands to new converts, but also laid hands upon faithful established Christians to bestow a further and special blessing upon them as they ordained men as elders or sent them forth as missionaries (Acts 6:6, Acts 13:3). If a Christian falls into error and then again repents and finds forgiveness such also is another special work of God's grace, which could be considered beyond a second work of grace. Man should also be careful to not divide repentance, faith in Christ and forgiveness of sins too vividly from being filled with the Holy Ghost since man should not limit God to how and when He might pour out His Spirit upon the forgiven believer. bC-6:23

Concerning how urgent or soon one should be baptized after repenting, believing, and finding forgiveness, it is clear that baptism should not be carelessly and unnecessarily delayed. Yet as the converts sins are not actually forgiven and salvation is not actually found in baptism, baptism is not as urgent as would be otherwise. Yet if the infilling of the Holy Ghost is significantly dependent on baptism it would make baptism seem more urgent. Yet one should consider that God has His time for everything, for Jesus Himself was not baptized until the right time. Although baptism often did have a particular involvement with receiving a special infilling of the Holy Ghost, one should remember that the laying on of hands also was very involved in receiving this special infilling (possibly having more to do with such infilling than baptism), and should consider that God in some situations did provide this infilling before baptism. bC-6:24

According to numerous Scriptures, many early converts that repented and believed were baptized basically immediately (Acts 2:41, 8:12, 8:36-38, 9:17-18, 10:46-48, 16:14-15, 16:33, 18:8, 19:3-5). Now if it would have been winter time, would these converts have simply been baptized in cold outside water, or would they have waited for warmer weather for baptism or have been baptized using heated and possibly lessor water? Although it largely would be impractical for converts to be baptized outside in real cold water and weather, converts yet could be baptized in slightly cold water as it would only be a short time washing, while the one baptizing, if only standing in a knee or waist deep water could bear being in cooler water for significant time. The nation of Israel has a very mild climate as it is so near to the Mediterranean Sea. Encarta Encyclopedia concerning Israel's climate reads, "The climate of Israel is generally subtropical, ...The average temperature in Jerusalem during the month of January ranges from ... (41° to 55° F); in Haifa it ranges from ... (49° to 65° F)" Note these are very mild climates. According to this encyclopedia and to those who are knowledgeable of Israel's climate, outdoor baptisms can be accomplished all months of the years accept for several of the coldest months. In considering seasonal baptisms it might be worthy to consider that the Jews especially performed their religious washings in preparation for their religious feasts which feasts all were in warmer weather. Yet it appears the Jews technically were to wash themselves quite soon after any encounter with unclean things (Lev 11:24-40, 15:1-27). In considering seasonal baptizing, one should consider that John and Jesus who both baptized many converts using much water and in the Jordan, likely would not have been baptizing in real cold parts of the year. In considering these issues one should again remember that God is not a God who demands that things must always be done the same way, but rather allowed differences as to fit the different needs and situations. Although some early Christian baptisms might have been postponed either for warmer weather, or to give time for the converts to prove their sincerity, yet no Scriptures record situations where baptism was postponed for any length of time. bC-6:25

Tertullian's writings of around 200 A.D. lift out Passover and Pentecost as especially good times for baptisms which seasons of the year likely would have permitted baptisms in outside waters in Tertullian's climate. According to history Tertullian's main labors were in North Africa which like Israel also is by the Mediterranean sea and where temperatures likely would have even been warmer than Israel. Tertullian writes as in the following paragraph; bC-6:26

The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, “Ye will meet a man bearing water.” He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that “He would so come, as He had withal ascended into the heavens;” at Pentecost, of course. But, moreover, when Jeremiah says, “And I will gather them together from the extremities of the land in the feast-day,” he signifies the day of the Passover and of Pentecost, which is properly a “feast-day.” However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace. Early Church Fathers, Vol 3, Page 1229. Note the Passover season is one season with Easter as Christ was crucified in the beginning days of the Passover celebration and also resurrected during this seven day Passover celebration. Note Pentecost also is the same season as Whitsuntide. bC-6:27

Although Leo the Great a predominate leader of the erring Roman Church of the fifth century, largely demanded baptisms to be done within these two seasons, yet Tertullian's writing reveals that baptizing on these seasons was encouraged long before Leo's time. Leo writes, "Wherefore, as it is quite clear that these two seasons of which we have been speaking are the rightful ones for baptizing the chosen in Church, we admonish you, beloved, not to add other days to this observance. ...two seasons only are to be observed, viz. Easter and Whitsuntide: we charge you, brother, to make no further departure from the Apostolic institutions. Because hereafter no one who thinks the Apostolic rules can be set at defiance will go unpunished." Early Church Fathers, Vol 36, Pages 77-78. Note Leo within the above pages yet gave permission to baptize the sick or those whose life was in danger at any time rather than needing to wait for one of these seasons. bC-6:28

In considering the subject of baptizing mainly on Easter or Pentecost (Whitsuntide), one should also remember that numerous writing in the Martyrs Mirror speak of baptizing mainly at these seasons. Considering all the above it is quite clear that already in Tertullian's time (being about year 200 A.D.) or sooner, these two seasons were favored as special times to baptize converts. Yet one should remember that the Bible almost always, if not always records baptisms being done basically immediately after one repents and believes, and remember that Tertullian although speaking of two seasons of ideal baptismal times also said that any day is appropriate for baptism. One should remember that God is not a God that demands that things be always done in the same way, but allows adjustments according to the needs. Their likely will be situations when it would be best for converts to prove their sincerity for a time before baptism, and situations when converts (especially those who are very ignorant) should spend some time learning the ways of the Gospel before baptism. bC-6:29

Chapter 7

Considers Details of Old Era Washings

Considers Details of the Baptisms of John the Baptist.

In the Old Testament era many times when individuals were ceremonially unclean they again were made clean simply by fully washing themselves and their clothes with water and allowing the proper amount of time to elapse (Lev 15). Yet for numerous situations of ceremonial uncleanness, cleansing required a qualified person performing particular cleansing rites upon the unclean persons as well as the unclean persons also washing themselves. If one had touched a dead person or a human bone or a grave they were made ceremonially unclean insomuch that to be cleansed it required that a clean person (likely a Priest) sprinkle a particular water called the water of separation upon the unclean person, after which the unclean person also needed to fully wash himself and his clothes (Num 19:11-19). In cleansing lepers and cleansing the Levites, special sprinklings also were done as well as washings of clothes and the body (Lev 14:2-8, Num 8:6-7&21). In some of the above cleansings and other cleansings, particular sacrifices or offerings also needed to be made by the Priests (Lev 12:1-8, 14:1-32, Nu 8:5-15). Thus although some old era cleansings were completed simply by individuals dealing with and washing themselves, yet it is clear some cleansings required a qualified individual performing cleansing rituals on another. John the Baptist in baptizing, was of Priestly descent and clearly was performing a washing and ritual more special and significant than the Jews normally could perform upon themselves. Although the baptisms of John the Baptist clearly had some relation and connection to old era cleansings, yet to know exactly how the baptisms of John related and compared to past various old era washings and cleansing rituals is quite difficult. bC-7:1

John's mission and baptism pertained to inwardly and outwardly cleansing the Jews in preparation for the coming of their Messiah. John the Baptist's mission was "...to make ready a people prepared for the Lord" (Luke 1:17). Mark 1:2-3 further speaking of this reads, "...Behold, I send my messenger before thy face, which shall prepare thy way before thee. {3} The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight." John inwardly prepared the Jews for the Messiah by preaching repentance, and outwardly prepared the Jews for the Messiah by washing them in baptism. bC-7:2

Although John's baptism was outstanding in how it was focused on repentance and confession of sin, yet possibly even before John's time confession of sins was done in some Jewish cleansings. Leviticus 5:3&5-6 reads, "Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty. {5} And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing: {6} And he shall bring his trespass offering unto the LORD for his sin which he hath sinned...". Old era Scriptures commanded that the Jews should confess their sins before atonement was made for them (Lev 5:5-6, 16:21, Nu 5:7-8). bC-7:3

In Jewish history (long before John the Baptist's time), the inward cleansing of the heart was of great importance and even of greater importance than their outward cleansings. 2 Chr 30:18-20 reveals such reading "For a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did they eat the Passover otherwise than it was written. But Hezekiah prayed for them, saying, The good LORD pardon every one {19} That prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary. {20} And the LORD hearkened to Hezekiah, and healed the people." Prophet Joel long before John the Baptist's time preached repentance and an inward cleansing saying, "Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: {13} And rend your heart, and not your garments, and turn unto the LORD your God..." (Joel 2:12-13). bC-7:4

Although washings of the body and clothes most often were used in cleansing those who were ceremonially unclean, yet it appears that in initiating individuals into particular offices such as the office of a Priest or Levite, washings were also performed even if the individual was not particularly or ceremonially unclean (Ex 29:4, 40:12-13, Lev 8:6-7, Nu 8:6-7&21-22). As some old era washings pertained to initiating individuals into the Priesthood, so also one issue of Christian baptism could pertain to instating converts into the office of a Spiritual Priest. God's people in one respect are a Kingdom of Priests (Lev 19:6, 1 Pet 2:9, Rev 1:6, Rev 5:10). Yet it is clear that Christian baptism most vitally pertains to celebrating the converts experience of finding a new life in Christ, and represents the convert being washed buried, and resurrected (transformed) with and through Christ.

In considering old era cleansing rituals it is clear there were many types of religious cleansings. Many were focused on dealing with ceremonial uncleanness, others rather on preparing one for a particular office, some cleansings involved washings which one could do for himself, others required performances of the Priests such as sprinklings of special water or sacrifices, while some might have included confessions of sins (Lev 5:3-6). John the Baptist's baptisms or cleansings although not being identical to any one of the old era cleansings clearly did have similarities with the various aspects of these various cleansings. John who was of Priestly descent, performed a particular washing to particularly cleanse the Jews in preparation for their long waited for Messiah. John's baptisms or cleansings were most peculiar in how they in a greater way pertained to repentance and confession of sin. bC-7:5

In considering what John the Baptist or the early Christians who baptized technically did in baptizing, one should consider what particular performance the Jewish Priests might have done in performing cleansings. It appears that Moses in cleansing and instating Aaron and his sons into the Priesthood washed them rather than they washing themselves (Ex 29:4, 40:12, Lev 8:6). Yet it appears that in most religious cleansings when one was sprinkled upon by a Priest, they in washing would wash themselves likely sometimes in the presence of the Priest and likely sometimes privately. (Nu 8:7&21, Nu 19:19). In John's baptisms and early Christian baptisms the one baptizing, possibly poured water upon the applicant, while the applicant then largely immersed or washed himself. Since sprinkling usually involved a special water, it is quite possible that John in his baptizing did something other than sprinkling (such as applying a heavy pouring), in officiating the cleansing or baptism. Yet whether John sprinkled or poured or held the hand of the one he baptized, or simply pronounced a special blessing upon the applicant, it is clear that in John's baptisms the applicant experienced a real wetting and washing (although possibly through largely washing himself). The fact that most all if not all old era cleansings included a washing of the body and clothes, even if sprinkling also was done, strongly indicates that John's baptisms and early Christian baptisms involved a real washing and did not consist of only a light pouring or sprinkling. Yet numerous Scriptures and other issues as given before in this writing, reveal such much more clearly. bC-7:6

M Chapter 8

Considers Whether Water Baptism was Particularly Ordained to be Applied Only Once to Each Christian.

Considers Rebaptisms When One's Past Baptism Was Quite Unqualified For Whatever Reason or Reasons.

Considers Rebaptisms When One Who Has Had a Qualified Baptism Has Fallen Into Grave Errors or Sins and Has Again Turned To Christ.

Considers Rebaptisms When Those Who Have Had Qualified Baptisms, Have Fallen Into Significant Error Or Lukewarmness And Have Experienced a Very Special Revival.

Following are several Scriptures that indicate Christian baptism was considered by early Christians as a quite permanent washing rather than a washing that needed to be often repeated as were old era washings; bC-8:1

(Mark 16:16) "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." bC-8:2

(Rom 6:3-4) "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? {4} Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." bC-8:3

(1 Cor 1:13) "Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?" bC-8:4

(Gal 3:27) "For as many of you as have been baptized into Christ have put on Christ." bC-8:5

(Eph 4:5) "One Lord, one faith, one baptism," bC-8:6

The following verses indicate that the baptism of John also was a unique and distinct baptism rather than being just a normal Jewish washing that could have been often repeated; bC-8:7

(Luke 7:29) "And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John." bC-8:8

(Acts 19:3) "And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism." bC-8:9

It is obvious that Christian baptism was not established to be a ritual that would need to be often repeated as were old era washings. Obviously one was not required to be washed or baptized in the name of Christ after every encounter with an unclean animal or dead body, even though the Jews by the Mosaic Law were to wash themselves after all such encounters to be ceremonially clean. Although the early Jewish Christians were significantly aware that Christian baptism was a more permanent washing then their past religious washings, it yet is very possible that they yet did not think of Christian baptism as washing that should only to be applied once to each Christian as did the later Church of Rome. Numerous early writings that very strictly and rigidly advocate only one baptism are given later in this chapter. bC-8:10

M The early Jews who were baptized in the name of Christ, were accustomed to many traditional washings and likely many of them also witnessed the three particular baptisms of the Apostles time, such as firstly John's baptisms, secondly Christ's baptisms, and thirdly the baptisms of the Apostles after Christ's ascension. The early Christians could easily have understood Paul's teaching on one baptism to firstly mean there only was one baptism that was valid and proper and accepted by God (baptisms in the name of Christ), and secondly to mean Christian baptism was more permanent than old era washings. Yet the early Christians could still have felt this particular and only true baptism could be applied more than once, if an individual fell away and again experienced being washed and transformed through Christ. bC-8:11

Hebrews 6:2-6 likely instructing some early Jewish Christians who were erroneously endeavoring to restore and resurrect fallen and unrepentant Christians by baptism and laying on of hands reads "Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. {3} And this will we do, if God permit. {4} For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, {5} And have tasted the good word of God, and the powers of the world to come, {6} If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." bC-8:12

M If the Jews truly did baptize and lay hands upon some fallen and obstinate Christians in an endeavor to restore them to Christ as Hebrews 6 strongly indicates, they quite obviously would not have thought it wrong to rebaptize Christians who had fallen away, upon their second experience of being cleansed and transformed through Christ (even if they were rightly baptized before). If rebaptizing one who was rightly baptized absolutely should never be done in any situation and would be a great error, it is quite clear that Paul in Hebrews 6 would not merely have said "this will we do if God permit" and merely informed them that fallen and unrepentant ones cannot be restored by doing such, but rather would have distinctly taught them that after one has been rightly baptized they should never be baptized again. It is clear that the early Jewish Christians had seen individuals receiving special blessings through outward rituals, such as baptism and especially the laying on of hands, which sightings obviously could have motivated them to baptize and lay hands on fallen ones to restore them. In the following paragraph is given a writing of Tertullian's concerning one baptism; bC-8:13

"But this point has already received a fuller discussion from us in Greek. We enter, then, the font once: once are sins washed away, because they ought never to be repeated. But the Jewish Israel bathes daily, because he is daily being defiled: and, for fear that defilement should be practiced among us also, therefore was the definition touching the one bathing made. Happy water, which once washes away; which does not mock sinners (with vain hopes); which does not, by being infected with the repetition of impurities, again defile them whom it has washed!" Note how Tertullian here speaks of the Jews daily religious washings, and then speaking of the Christian baptism advocates only one baptism because one ought never repeat their past sins after baptism. Tertullian here speaking of happy water might be speaking of the fact that Christians do not need to be rebaptized because of their daily imperfections and sins that are not unto death as they do not invalidate their washing or baptism. Yet would Tertullian have felt it would not be proper to rebaptize one even if he turned away from Christ and the Church and become defiled by grave sins and then later would repent and again turn to Christ and His Church? bC-8:14

One could think of one's first transformation in Christ as being a birth into Christ, and could think of the experience of fallen Christians again being transformed into Christ as a resurrection into Christ since they once had been alive in Christ but had died. Although ones first transformation in Christ could be considered a birth and one's second transformation (such as being restored in Christ) could be considered a resurrection, both experiences involve one's sins being washed away, burying the old man, and resurrecting to a clean and new person in Christ. As the main purpose of water baptism is to celebrate one's sins being washed way and one's transformation in and through Christ, why should only one's first washing and transformation through Christ be celebrated by baptism, but baptism be disregarded in regards to one's second experience of being washed and transformed through Christ? One might say that since the Scriptures do not distinctly command rebaptisms to be done in dealing with restored Christians, such should not be done, yet one should consider that the Scriptures neither by any means teach against rebaptizing when dealing with such one's. bC-8:15

Following are several quotes of quite early Church Fathers which strongly advocate only one baptism; Note although some of these writers were of the erring Catholic Church these writing yet are given to reveal wherefrom the very strong belief that one should never be rebaptized (if once rightly baptized) might have derived from; bC-8:16

Augustine, Early Church Fathers Vol 11, Page 448

"But if, in the flesh of a circumcised man, I could not find place for the repetition of the circumcision, because there is but one member which is circumcised, much less is place found in the one heart of man for the repetition of the baptism of Christ. Ye, therefore, who wish to baptize twice, must seek as subjects of such double baptism men who have double hearts." Note Augustine lived around 400 A.D. One should firstly consider that baptism does not much relate to circumcision, and is not a replacement for circumcision. Augustine in likening baptism to circumcision and to baptizing the heart should have considered that God obviously can wash or circumcise the heart of man more than once (Deu 10:16, 30:6, Jer 4:4, Rom 2:29, Psa 73:13, Jer 4:14, James 4:8). bC-8:17

Augustine, Early Church Fathers Vol 17, Page 179

"But just as for the birth of the flesh, the bowels of woman avail to bring forth the child only once, so for the spiritual birth the bowels of the Church avail that a man be baptized only once." One should consider that baptism is not an actual birth but rather is a washing ritual to celebrate the converts washing and transformation through Christ. Although Augustine often had a powerful and impressive way of teaching, in considering more of Augustine's writings it appears Augustine lost sight of the simplicity of the Gospel and became involved with supposedly advanced and educated philosophies and theologies but which lacked being based upon simple and distinct Scriptural truths and were erroneous. Augustine did very much writing and his writings as a whole are believed to have initiated and formulated much of the doctrine as held by the Roman Catholic Church. Augustine believed the Christian Church could function as a nation of this world as did the nation of Israel, and believed that the Church should physically punish and put to death those who were teaching falsehood as God fearing old era King's punished those who promoted idol worship. Augustine placed very much emphasis on baptism, largely if not totally teaching that one is saved and regenerated by the very act of being baptized. Augustine also very strongly advocated infant baptism, even teaching that infants were condemned and damned if not baptized. It appears in Augustine's situation he often was forced to defend one error by adding another error. bC-8:18

Early Church Fathers, Vol 7, Pages 906-907. Although the author is unknown it is believed to be written around year 300 A.D. bC-8:19

"Be ye likewise contented with one baptism alone, that which is into the death of the Lord; not that which is conferred by wicked heretics, but that which is conferred by unblameable priests,, ...nor let that which is done by the godly be disannulled by a second. For as there is one God, one Christ, and one Comforter, and one death of the Lord in the body, so let that baptism which is unto Him be but one. ...And, besides, they that attempt to baptize those already initiated crucify the Lord afresh, slay Him a second time, laugh at divine and ridicule holy things, affront the Spirit, dishonor the sacred blood of Christ as common blood...". bC-8:20

Following are two quotes that advocate the laying on of hands rather than rebaptism in receiving fallen Christians back into the Christian Church; bC-8:21

Cyprian, Early Church Fathers Vol 5, Page 799

"...who departed from the Church, having first been baptized therein; and these, therefore, when they returned to the Church and repented, it was not necessary to baptize. Which also we observe in the present day, that it is sufficient to lay hands for repentance upon those who are known to have been baptized in the Church, and have gone over from us to the heretics, if, subsequently acknowledging their sin and putting away their error, they return to the truth and to their parent; so that, because it had been a sheep, the Shepherd may receive into His fold the estranged and vagrant sheep. But if he who comes from the heretics has not previously been baptized in the Church, but comes as a stranger and entirely profane, he must be baptized, that he may become a sheep, because in the holy Church is the one water which makes sheep. bC-8:22

Early Church Fathers Vol 14, Pages 865-865

"Cassius of Macomades said: 'Since there cannot be two baptisms, he who grants baptism unto heretics takes it away from himself. I therefore declare my judgment that heretics, those objects for our tears, those masses of corruption, should be baptized when they begin to come to the Church, and that so being washed by the sacred and divine laver, and enlightened with the light of life, they may be received into the Church, - as being now made not enemies, but peaceful; not strangers, but of the household of the faith of the Lord; not bastards, but sons of God; partaking not of error, but of salvation, - with the exception of those who, being believers transplanted from the Church, had gone over to heresy, and that these should be restored by the laying on of hands." bC-8:23

The way the early Roman Church advocated baptism, gave their Church a significant authority and power over their people. The early Roman Church together with advocating baptism to be a most vital and permanent experience also advocated they only could perform valid baptisms. It is quite possible the early Roman Church was so strongly opposed to rebaptisms, because allowing rebaptisms would have tended to undermine their authority. One should consider that the Catholics strong belief concerning one baptism and belief concerning not rebaptizing fallen Christians but only laying on of hands in restoring them, both might have somewhat carried over from them to the Anabaptists since Menno Simons before converting to Anabaptism was a Catholic Priest and many other early Anabaptists also were converts from the Catholic Church. bC-8:24

V It is quite obvious that the early Jewish Christians who were accustomed to their many religious washings and who had witnessed the baptisms of John's ministry, of Christ's ministry, and the Apostles after Christ's ascension did not rigidly confine being baptized or washed in the name of Christ to a one time experience as did the early Roman Church. Rather it appears they in their zeal to restore and save even tried to restore some unrepentant Christians by rebaptizing them and laying hands upon them (Heb 6:2-6). As the main purpose of water baptism is to celebrate one's sins being washed way and one's transformation through Christ, why should only one's first washing and transformation through Christ be celebrated by baptism, but water baptism be disregarded in regards to one's second experience of being washed and transformed through Christ, and a second baptism even be counted a great error? In considering how God's laws are not legalistic but in one respect are exceedingly broad (Psa 119:96), Christians should be careful lest they disallow that which God has not disallowed and which rather might be very appropriate and good. Although Christian baptism clearly is a more permanent washing than old era washings, it yet does not appear it would be erroneous or sinful to rebaptize in celebrating the restoration of fallen Christians. In situations where a whole congregation of Christians largely was in error and has as a whole found a new reviving and washing in Christ such as they never experienced before, why would it be in error to celebrate this experience by all being baptized again? bC-8:24.5

Although the writer does not much connect baptism with anointing, those who do connect baptism with anointing and who strongly advocate only one baptism, should be aware that King Solomon was made King twice and likely was anointed twice. First Chronicles chapter 23 verse 1 speaks of Solomon being made King, which experience likely included Solomon being anointed, while chapter 29 verse 22 then says that Solomon was made King a second time with an anointing reading, "And did eat and drink before the LORD on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the LORD to be the chief governor...". In concerning baptizing and rebaptizing may Christians remember God's laws are not legalistic, and give one and other proper liberty to satisfy their conscience and preference. bC-8:25

When a Christian's past baptism is found disqualified and invalid, such an one obviously should be rebaptized as though he never were baptized, because in reality he had never been baptized. Yet many issues could be involved in determining if one's baptism is disqualified and invalid. Likely many baptisms had some good in them but also in some respects are wanting or lacking. A fully proper baptism (orthodox baptism) involves firstly one who believes in Christ and who has been born again as the applicant, secondly involves one whom God has qualified to baptize doing the baptizing, and thirdly involves performing the baptism in the Biblical mode or way. In considering proper baptisms although the way of performing baptisms likely is not as important as the issues of a qualified baptizer baptizing a qualified applicant, yet the form of baptizing also is of some importance and must be considered. May God in all situations give His children wisdom to know who and how to baptize, and to know when rebaptism is necessary or appropriate. bC-8:26

The early Roman Church together with advocating that their Church only could provide valid baptisms, also advocated that to be a true Church, a particular succession to the Apostles was an absolute necessity, which Apostolic Succession they advocated was in their possession and endeavored to prove they had. Although it appears the one who applies valid baptisms normally should have succeeded from a faithful Church, such as being an individual who has been approved and baptized by faithful Christians, yet it appears God has exceptions to His normal plan, when His people fall into error. God allowed an exception to His normal plan of lineage in the Priesthood, when He because of the Priesthood's wickedness allowed Samuel to take over the Priesthood even though Samuel was not of Priestly lineage as normally was required. 1 Sam 2:29-30 speaking of this reads "Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people? {30} Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed." John the Baptist quite strongly reproved wrongly emphasizing lineage or succession saying "And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham." (Mat 3:9). If God can raise up a people unto Himself from these stones as John the Baptist said, why would God then establish an order that no true Christian congregation could ever arise in any situation or in any place in the world without it having particular tangible, material, or visible roots that connect back to the Apostolic Church? Another article coded bB very extensively considers the subject of Apostolic Succession (lineage) and considers succession of baptism as well as succession of Elders. bC-8:27

This writing was written in a endeavor to research the basics of Christian baptism. The writer obviously learned very much in writing it. In beginning this writing the writer thought he would conclude this writing advocating that a slight pouring of water on the head and submersion in water both would be very proper modes of baptism. Yet now in concluding this writing and after extensively studying baptism, it has become clear that baptism as a real washing and engulfing in water is much more Biblical and orthodox than just a slight pouring, anointing, or sprinkling of water. Yet as said above it appears incorporating a abundant pouring with this washing is very appropriate. bC-8:28

V It is true that change often seems difficult, yet may Christians with regards to all doctrines be willing to change rather than be willing to remain in error. Truly as Jesus said, the light of the body is the eye but if thine eye (judgment and perception facilities) be evil (prejudiced or dishonest) how great is that darkness (Mat 6:22-23). Concerning any doctrinal issue if one in reading or hearing is willing to exaggerate those evidences that promote what he wants to believe, and is willing to minimize those evidences that promote other than what he wants to believe, such an one's eye is evil and his whole body shall be full of darkness. God through His Spirit will help reveal the truth to the sincere seeker. Yet it is very sad that many individuals don't carefully reason with their God given minds, but rather while claiming they are taught the truth by the Holy Spirit, erroneously hold to doctrines that they are accustomed to and which feel good to them, but which doctrines yet do not align with the teachings of the Bible and are false. One should consider that the Holy Spirit is the Spirit of truth and will never motivate one to believe doctrines that are not Scriptural. May we beware lest that belief which feels comfortable and good to us, and which we thus might claim to be approved by the Spirit of God, really is only a false belief which feels good to our deceitful heart and feels warm to our proud, and unteachable flesh. How can one say he loves the Spirit of Truth (Holy Spirit) if he really does not love the truth but rather is resisting it? Note another article coded aZ extensively pertains to how one in learning the truth, absolutely must love the truth and search the Scriptures with and open heart and mind. Although God might for a time overlook or wink at man's ignorances yet as truths are clearly revealed God quits winking and demands repentance. Acts 17:30 speaking of this reads "And the times of this ignorance God winked at; but now commandeth all men every where to repent:" The two following Scriptures give a very sobering warning reading; bC-8:29

(Luke 8:18) "Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have." bC-8:30

(2 Th 2:10-11) "And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. {11} And for this cause God shall send them strong delusion, that they should believe a lie:" bC-8:32

In now closing the writer wishes the reader God blessings and that he might attain the more abundant life, and the promise of the life that now is and of that which is to come (John 10:10, 1 Tim 4:8). May we be faithful stewards of all of Christ's teachings and in the end be found among those who love His appearing and who will hear those blessed words "...Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord." (Mat 25:21). The writer desires the prayers of the saints. Farewell. bC-8:33

INDEX

Chapter 1, Considers the word baptize and other forms of this word.

Chapter 2, Considers early Jewish washings that were similar to Christian baptisms, and consider baptisms as in the Apostles times.

V Chapter 3, Considers infant baptism.

M Chapter 4, Considers forms or modes of baptism.

M Chapter 5, Considers baptism as it relates to entering the Christian Church, and considers ways of washing in baptism.

Chapter 6, Considers the significance or importance of baptism, considers the relation of baptism and the laying on of hands to receiving the outpouring of the Holy Ghost, and considers how soon converts should be baptized after repenting and believing in Christ.

Chapter 7, Considers details of old era Jewish washings and details of the baptisms of John the Baptist.

M Chapter 8, Considers the permanency of baptism, and considers rebaptisms.

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