Water baptism

Water baptism is the first step after the new birth. It publicly marks the decision to follow Jesus. The word comes from the Greek baptizô, which means to immerse, to submerge, to plunge into. This meaning matters, because Christians practise baptism in different ways.

Different practices

Among Christians we find the baptism of young children and that of adult believers, baptism by sprinkling or pouring of water and baptism by immersion.

The Catholic and Orthodox Churches, as well as most Lutheran and Reformed Churches, baptise young children. They see it as a sign of God’s grace that comes before any human response, and as the child’s entry into the covenant, like circumcision in Israel. Baptist, evangelical and Pentecostal Churches baptise believers who confess their faith. This is the position defended in this course, with baptism by immersion.

Why be baptised?

To follow Christ. The Christian’s aim is to become like Jesus. Now Jesus, who was without sin, was himself baptised, despite John’s hesitation, saying to him: “it is fitting for us to fulfil all righteousness” (Matthew 3:15). He then commanded his disciples to baptise those who would become his disciples (Matthew 28:19-20). This desire to obey must come from a deep love for him, and not from a mere rule to be kept.

To express what God has done. Baptism is not a magic bath. It is a symbol: that of a death and a resurrection. “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead […], we too might walk in newness of life” (Romans 6:4). The baptised person does not become incapable of sinning. But their sins are covered by the sacrifice of Christ, and they begin a new life.

Why by immersion?

Three reasons lead this course to prefer immersion:

1. The meaning of the word, which means to plunge and not to sprinkle.
2. The symbol: being plunged into the water and then coming out of it illustrates burial and resurrection well.
3. The practice of the New Testament. People were baptised “in the river Jordan” (Mark 1:5). Jesus “came up out of the water” (Matthew 3:16), which implies that he had gone into it. John was baptising at Aenon “because there was plenty of water” (John 3:23). Philip and the eunuch “both went down into the water” (Acts 8:38).

When should one be baptised?

The Bible sets no age. But baptism is linked to faith and repentance, so it comes after them. Peter says: “Repent and be baptised, every one of you” (Acts 2:38). Jesus asks us to make disciples, then to baptise them (Matthew 28:19). The order is clear.

There is therefore no minimum age, but discernment is needed to know whether the person has become aware of their sin and acknowledges Jesus as their Saviour. From the perspective of this course, this rules out the baptism of babies. Baptism is also a personal act, which cannot be performed on someone else’s behalf.

It is sometimes objected that whole households were baptised (Acts 16:15, 33; 1 Corinthians 1:16). But these texts say nothing about the age of the people involved. Claiming that babies were among them remains an assumption.

Does baptism save?

Some rely on Mark 16:16: “Whoever believes and is baptised will be saved”. But what follows insists on faith: “whoever does not believe will be condemned”. Elsewhere, Jesus links salvation to perseverance over time: “the one who endures to the end will be saved” (Matthew 24:13).

For this course, baptism is an act of obedience performed because one is saved, and not in order to be saved. We are justified by faith in Christ (Galatians 2:16). Peter specifies that baptism is “not the removal of dirt from the body but the pledge of a clear conscience towards God” (1 Peter 3:21).

The Catholic Church teaches that baptism gives the grace of regeneration, which explains the importance of baptising children early. The position of this course is different: neither an institution nor a rite decides access to heaven. As for little ones who die, David Petts recalls the words of Jesus: “the kingdom of heaven belongs to such as these” (Matthew 19:14). He sees in this a sufficient basis for believing that they are welcomed by God, baptised or not.

In the Church or in private?

Some are baptised privately by a friend, relying on Matthew 28:19 or on Philip baptising the eunuch. But Philip was one of the seven chosen by the Church in Jerusalem (Acts 6:5); he was not acting alone. Baptism is a public testimony, so it is fitting that it take place before witnesses. It is also a celebration for the whole Church. Finally, the leaders of a Church can discern what moves a person to ask for baptism, which not every Christian is in a position to do.

Can one be rebaptised?

• Baptised as a baby: according to this course, the person has not yet received believers’ baptism and may receive it.
• Fallen into sin after baptism: this is not a matter of being baptised again, but of asking God for forgiveness. Grace remains.
• Baptised without having understood: this is why candidates are prepared through interviews. If the person really had not understood, they can be baptised again.
• Baptised outside any Church, without the agreement of the leaders: it is strongly recommended to receive baptism within the framework of a Church, to avoid abuses.