Here
follows some statements about baptism found in creeds and other statements of
several Christian churches:
From the Presbyterian Church (USA) Confession
of 1967:
By humble submission to John's baptism Christ joined himself
to men in their need and entered upon his ministry of reconciliation in the power
of the Spirit. Christian baptism marks the receiving of the same Spirit by all
his people. Baptism with water represents not only cleansing brom sin but a dying
with Christ and a joyful rising with him to new life. It commits all Christians
to die each day to sin and to live for righteousness. In baptism the church celebrates
the renewal of the covenant with which God has bound his people to himself. By
baptism individuals are publicly received into the church to share in its life
and ministry, and the church becomes responsible for their training and support
in Christian discipleship. When those baptized are infants the congregation, as
well as the parents, has a special obligation to nurture them in the Christian
life, leading them to make, by a public profession, a personal response to the
love of God shown forth in their baptism.
A Roman Catholic statement:
The Roman Catechism (Ad parochos, De bapt., 2, 2, 5) defines baptism
thus: Baptism is the sacrament of regeneration by water in the word (per aquam
in verbo). St. Thomas Aquinas (III:66:1) gives this definition: "Baptism
is the external ablution of the body, performed with the prescribed form of words."
Later theologians generally distinguish formally between the physical and the
metaphysical defining of this sacrament. By the former they understand the formula
expressing the action of ablution and the utterance of the invocation of the Trinity;
by the latter, the definition: "Sacrament of regeneration" or that institution
of Christ by which we are reborn to spiritual life. The term "regeneration"
distinguishes baptism from every other sacrament, for although penance revivifies
men spiritually, yet this is rather a resuscitation, a bringing back from the
dead, than a rebirth. Penance does not make us Christians; on the contrary, it
presupposes that we have already been born of water and the Holy Ghost to the
life of grace, while baptism on the other hand was instituted to confer upon men
the very beginnings of the spiritual life, to transfer them from the state of
enemies of God to the state of adoption, as sons of God. The definition of the
Roman Catechism combines the physical and metaphysical definitions of baptism.
"The sacrament of regeneration" is the metaphysical essence of the sacrament,
while the physical essence is expressed by the second part of the definition,
i.e. the washing with water (matter), accompanied by the invocation of the Holy
Trinity (form). Baptism is, therefore, the sacrament by which we are born again
of water and the Holy Ghost, that is, by which we receive in a new and spiritual
life, the dignity of adoption as sons of God and heirs of God's kingdom.
From the World Council of Churches (the largest ecumenical body of Christian
Churches):
Christian baptism is rooted in the ministry of Jesus of
Nazareth, in his death and in his resurrection. It is incorporation in to Christ,
who is the crucified and risen Lord; it is entry into the New Covenant between
God and God's people. Baptism is a gift of God, and is administered in the name
of the Father, the Son, and the Holy Spirit. St Matthew records that the risen
Lord, when sending his disciples into the world, commanded them to baptize (Matt.
28:18-20). The universal practice of baptism by the apostolic Church from its
earliest days is attested in letters of the New Testament, the Acts of the Apostles,
and the writings of the Fathers. The churches today continue this practice as
a rite of commitment to the Lord who bestows his grace upon his people.
Baptism is the sign of new life through Jesus Christ. It unites the one baptized
with Christ and with his people. The New Testament scriptures and the liturgy
of the Church unfold the meaning of baptism in various images which express the
riches of Christ and the gifts of his salvation. These images are sometimes linked
with the symbolic uses of water in the Old Testament. Baptism is participation
in Christ's death and resurrection (Rom. 6:3-5; Col. 2:12); a washing away
of sin (1 Cor. 6:11); a new birth (John 3:5); an enlightenment by Christ
(Eph. 5:14); a reclothing in Christ (Gal. 3:27); a renewal by the Spirit
(Titus 3:5); the experience of salvation from the flood (1 Peter 3:20-21);
an exodus from bondage (1 Cor. 10:1-2) and a liberation into a new humanity in
which barriers of division whether of sex or race or social status are transcended
(Gal. 3:27-28; 1 Cor. 12:13). The images are many but the reality is one.
Charles Henderson
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The Rev. Charles P. Henderson is a Presbyterian minister and is the author of God and Science (John Knox Press, 1986).
A revised and expanded version of the book is appearing here. God and Science (Hypertext Edition,
2015).
He is also editor of a new book, featuring articles by world class scientists and theologians, and illustrating the leading views on the relationship between science and religion: Faith, Science and the Future (CrossCurrents Press, 2017).
Charles also tracks the boundry between the virtual and the real at his blog: Next World Design, focusing on the mediation of art, science and spirituality in the metaverse.
