![The Mode of Baptism
Argument for Sprinkling: Sprinkling was a
common figure of salvific speech under both
covenants. Heb. 12:24 states, “Jesus [is] the
mediator of a new covenant, and to the sprinkled
blood that speaks a better word than the blood of
Abel.”
Response: Salvation is sometimes symbolized
by sprinkling; however, water baptism never uses
this symbol in the NT, and two, death and
resurrection are at the heart of the gospel (1 Cor.
15:3-5), which is best symbolized by immersion
(Rom. 6:4).](https://image.slidesharecdn.com/chapter74-141210153642-conversion-gate02/85/Chapter-74-34-320.jpg)
![The Mode of Baptism—
Exceptions to Immersion
The Didache was written around A.D. 70 and,
though not inspired, is a strong witness to the
sacramental practice of Christians in the apostolic
age. In the 7th chapter, the Didache reads,
"Concerning baptism, baptize in this manner:
Having said all these things beforehand, baptize in
the name of the Father and of the Son and of the
Holy Spirit in living water [that is, in running water,
as in a river]. If there is no living water, baptize in
other water; and, if you are not able to use cold
water, use warm. If you have neither, pour water
three times upon the head in the name of the
Father, Son, and Holy Spirit." [Note that](https://image.slidesharecdn.com/chapter74-141210153642-conversion-gate02/85/Chapter-74-37-320.jpg)
Chapter 74
- 1. Norman Geisler Systematic Theology Chapter 74 “The Ordinances of the Visible Church” PowerPoint Presentation created by Mark E. Hardgrove, Ph.D., D.Min.
- 2. The Ordinances Some (Bullingerites) say there are no continuing ordinances in the church. Others (ultradispensationalists; Bereans) claim there is one. Most Protestants say there are two. Roman Catholics insist there are seven. In addition, Catholics consider the ordinances to be a cause of grace. Anglicans and Lutherans view them as a means of grace. Others, Baptists, Pentecostals, Nazarines, etc., believe they are a symbol of grace.
- 3. The Roman Catholic View of Sacraments The Council of Trent (1545-1563) proclaimed in general that “if any one shall say that the sacraments of the New Law were not all instituted by Jesus Christ our Lord . . . Let him be anathema.” This excommunication includes almost all Protestants, because there adhere to less than seven sacraments. ~ Geisler
- 4. The Nature of the Sacraments The word sacrament means a sacred or holy thing. It is not merely a sign, but a cause of grace. A thing perceptible to the senses, which on the grounds of Divine institution prossesses the power of effecting and signifying sanctity and righteousness. It is anathema to claim that grace is not conferred from the work which has been worked.
- 5. The Function of the Sacraments Outward sign that the inner workings of God’s grace occur. The sacraments “contain” the grace which they signify. The sacraments or effective objectively, whether or not their efficacy is felt subjectively. Sacraments confer grace immediately, without mediation of ficudial faith. Sacraments operate by the power of the completed rite. Sacraments move God to bestow grace through the sacrament.
- 6. The Necessity of the Sacraments The purpose of the sacrament is to bestow the grace of God through the Roman Catholic Church to its recipient in seven stages from birth to death.
- 7. The Number of the Sacraments The Council of Trent proclaimed that there are seven sacraments: 1. Baptism 2. Confirmation 3. The Eucharist 4. Penance 5. Extreme Unction 6. Holy Order 7. Matrimony
- 8. Administration of the Sacraments Except for Baptism and Matrimony, a special priestly or episcopal power conferred by the Holy Order, is necessary for the valid ministration of the Sacraments. Only human beings are valid recipients of sacraments, and, “excepting the Sacrament of Penance, neither orthodox belief nor moral worthiness is necessary for the validity of the Sacrament, on the part of the recipient.”
- 9. Catholic Defense of 7 Sacraments Acknowledging that the Bible and Church Father do not agree on the enumeration of the seven sacraments, the Catholic scholars seek to defend them on these grounds: Theologically: They claim that they have existed since the 12th century. Later confirmed that it was from the 13th century. Historically: The Greek-Orthodox church, the nestorian and monophysite sects of the fifth century held to the 7-fold number. Speculatively: It is argued that the number 7 of the Sacraments flows from the analogy of the natural life of the body.
- 10. Two Important Sacraments On the two sacraments that Catholics and Protestants agree on, Baptism and Eucharist (The Lord’s Supper), there are differences on the nature of the sacraments.
- 11. The Sacrament of Baptism The Council of Trent declared that baptism must be administered with water. Catholics argue that even baptism done by heretics (Protestant and others) in the name of the Trinity is valid. Denial of infant baptism is heresy. Baptism confers the grace of justification. Baptism is a one and for all act, not to be repeated.
- 12. The Sacrament of the Holy Eucharist Catholics argue that the bread and wine are literally transformed into the body and blood of Christ. This is known as transubstantiation. As such, it is deemed appropriate to “worship” the consecrated elements as God. This view is based primarily on the words of Jesus at the Last Supper: “This is my body” (Matt. 26:26; cf. 1 Cor. 11:24).
- 13. Protestant Response to the Catholic View of Sacraments
- 14. Response regarding the Number of Sacraments The Bible does not summarize the Sacraments in the figure seven. No formal enumeration of seven Sacraments is found in the Church Fathers. It cannot be shown that any one of the seven Sacraments was at any particular time instituted by a Council, a Pope, a Bishop or a Community. Nowhere does the Bible teach that marriage, penance, and confirmation are
- 15. Response Regarding the Nature and Necessity of the Sacraments Baptismal regeneration is contrary to grace, which precludes works. Baptismal regeneration is contrary to the need for faith. The Bible consistently maintains that faith alone is the condition for receiving God’s gift of salvation. Baptismal regeneration is contrary to Paul’s teaching. “God did not send me to baptize, but to preach the gospel” (1 Cor. 1:17). “Baptism of Desire” proves that baptism is not essential. Even Catholics state that one can be saved if the desire to be baptized was present but the opportunity was not.
- 16. Response to Transubstantiation It is not necessary to take some phrases literally— “I am the vine” (Jn. 15:1); “I am the gate” (Jn. 10:9); “this is my body” (Matt. 13:11). It is not plausible to take Jesus’ words literally. Vivid phrases are no proof of their literalness, any more than God is literally a rock (Ps. 18:2), a bird (Ps. 63:7), a tower (Prov. 18:10), and so forth. It is not possible to consistently take a physical view. Jesus was right in front of them handing them the elements. It is idolatrous to worship the elements.
- 17. Response to Transubstantiation Transubstantiation undermines belief in the resurrection. The mass shows no evidence of being a miracle. The Catholics claim it is a miracle, but if Mass is a miracle, then virtually any natural empirical event could also be a miracle, and if this is true, then nothing is a miracle, since nothing is unique. The problem with viewing the Eucharist as a bloodless sacrifice. It diminishes the sacrifice on the cross. The multilocality of Christ’s physical body. To argue for the actual presence of the Lord’s body
- 18. The View That There Are No Ordinances
- 19. The View of No Ordinances Salvation Army, under Booth adopted a nondenominational policy; while he drew criticism for observing no sacraments, he “denied he was against them.” The Bullinger View, E. W. Bullinger, a noted Greek scholar and father of ultradispensationalism, which contends that true church did not appear until Paul’s prison epistles and thus were not commanded to observe the sacraments, which are not mentioned in the prison epistles.
- 20. Response to No-Ordinance View In truth Booth did not reject the ordinances, but he omitted them on pragmatic grounds, seeing them as an endless source of conflict. Bullinger, on the other hand, argued: 1)The Christian church did not begin until after Acts 28, therefore baptism and the Lord’s Supper do not apply to the church; 2) there are no references to water baptism in any epistle written after this time. In response to Bullinger, the first argument is at best an argument from silence and therefore very weak. Second, Paul alludes to baptism as burial in later epistles. Third, it can be demonstrated that the church existed prior to Acts 28. Fourth, this view engages in distinctions without real differences. Finally, this view misses the whole point of Acts 10 where Peter called the Gentiles to be
- 21. The Berean View (One Ordinance) This is the view of the ultradispensationalists, which claims that there is only one ordinance for the church—the Lord’s Supper. This view holds that the church began sometime between Acts 9 and 13. They believe they can avoid Bullinger-related criticisms and retain the Lord’s Supper without hold to water baptism.
- 22. The Berean View (Response) First, it is an argument from silence. Second, it makes distinctions without real differences. Third, the position that the church did not exist before Paul is erroneous. Fourth, the church existed at least from the time the Holy Spirit baptized people into Christ’s body at Pentecost. Fifth, water baptism took place after Acts 9-13 Sixth, confuses OT prophesies that Gentiles would be blessed with there being to predictions as to how they would be on the same level, soteriologically, as the Jews. Seventh,claims that there are different gospels
- 23. Protestant Views on the Ordinances
- 24. Differences Concerning Baptism 1. There are differences over mode of baptism. Some believe the correct method is immersion while others by effusion (sprinkling or pouring). 2. There differences over the candidate for baptism. Some insist that candidate must be a believer, while others baptize infants. 3. There are differences over the efficacy of baptism. Some hold to baptismal regeneration, while others do not. Some see baptism as symbolic, while others see it as a means of grace.
- 25. Differences Concerning the Lord’s Supper Protestants differ in the nature, number, participation and effect regarding the Lord’s Supper. Roman Catholicism claims that the bread and wine become the body and blood of Christ (transubstantiation). Protestants hold two other primary views (consubstantiation and memorial). Catholics view the Eucharist is a means of grace. Nonsacramentalists insist it is a symbol of
- 26. The Ordinance of Baptism
- 27. The Command to Be Baptized Jesus commanded it in Matthew 28:18- 20 All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching to obey everything I have commanded you. And surely I am with you always, to the very end of the age.
- 28. The Command to Be Baptized Not only did Jesus command it, but His disciples practiced it: Peter: Acts 2:38; 10:47 Paul: Acts 19:1-6; 22:16 Phillip: Acts 8:27-40
- 29. The Command to Be Baptized The debate on baptism falls into two basic categories: Pedobaptists (lit.: “child-baptizers”) Anabaptists (lit.: “rebaptizers”)
- 30. The Argument for Infant Baptism Baptism is like the OT circumcision (performed on infants). Proponents of this view appeal to Colossians 2:11-12. However: 1) the text says nothing about baptizing infants, 2) only males were circumcised in he OT, 3) the text mentions faith as the means by which one is saved. Faith is the only means of salvation and infants are not old enough to “believe.”
- 31. The Argument for Infant Baptism There were many household baptisms in the NT. Four times the NT mentions whole households being baptized. A household would normally include infants. However: 1) the text does not say infants were baptized, there is evidence in the passages that no infants were baptized, 3) Lydia was a single woman and virtuous, she had no children. All that support infant baptism must argue from silence, which is a weak argument at best.
- 32. The Argument for Infant Baptism Every instance of NT baptism is of an adult. Belief is a condition for being baptized, and infants are not able to comprehend faith, or to believe. Baptism is an outward symbol of an inner reality, therefore one must believe and be saved before being baptized.
- 33. The Mode of Baptism Argument for Pouring: Sprinkling or pouring symbolizes the acts of salvation as in sprinkling the blood on our souls or pouring the Holy Spirit in our lives. Acts 1-2 indicates that baptism is symbolized by pouring. Peter said in Acts 2:17 (quoting Joel), “I will pour out my Spirit on all people.” Response: Early believers were also immersed in the Spirit, since Luke says the room was “filled” with the Spirit’s presence (2:4).
- 34. The Mode of Baptism Argument for Sprinkling: Sprinkling was a common figure of salvific speech under both covenants. Heb. 12:24 states, “Jesus [is] the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.” Response: Salvation is sometimes symbolized by sprinkling; however, water baptism never uses this symbol in the NT, and two, death and resurrection are at the heart of the gospel (1 Cor. 15:3-5), which is best symbolized by immersion (Rom. 6:4).
- 35. The Mode of Baptism Argument for Sprinkling: Isaiah speaks of sprinkling many nations (Isa. 52:15), which is the passage the Ethiopian eunuch was reading when eventually Philip baptized him (Acts 8:36). Response: The better translation for the word in Isaiah is “startle” and not “sprinkle.” Also, neither Luke (the author of Acts), Philip, or the Ethiopian make the connection between his baptism and text of Isaiah.
- 36. The Mode of Baptism Argument favoring baptism by immersion: Jesus was baptized by immersion— “He went up out of the water” (Matt. 3:16). John baptized where there was much water— John 3:23 The Eunuch’s baptism was by immersion—”came up out of the water” (Acts 8:39). The Early Church baptismal tanks support immersion The Greek word baptizo found in the New Testament means "to immerse."
- 37. The Mode of Baptism— Exceptions to Immersion The Didache was written around A.D. 70 and, though not inspired, is a strong witness to the sacramental practice of Christians in the apostolic age. In the 7th chapter, the Didache reads, "Concerning baptism, baptize in this manner: Having said all these things beforehand, baptize in the name of the Father and of the Son and of the Holy Spirit in living water [that is, in running water, as in a river]. If there is no living water, baptize in other water; and, if you are not able to use cold water, use warm. If you have neither, pour water three times upon the head in the name of the Father, Son, and Holy Spirit." [Note that
- 38. Views On The Lord’s Supper
- 39. Five ways to understand Jesus’ words, “This is my body . . .” 1. Transubstantianally/physically (Roman Catholic) 2. Really/actually (Eastern Orthodox) 3. Consubstantially/permeationally (Lutheran) 4. Spiritually/dynamically (Reformed) 5. Symbolically/memorially (Zwinglian/Baptist)
- 40. Roman Catholic View The official Catholic view— transubstantiation—affirms that the elements of bread and wine are transformed, under priestly administration, into the actual body and blood of Jesus.
- 41. Lutheran View Lutherans adopt the consubstantiation view that Christ’s actual body is in and under the elements, penetrating in the same way that fire penetrates metal. It is not that the bread and wine have become Christ’s body and blood, but that they are the body and blood in addition to the bread and wine. Like Catholics, Lutherans believe that the sacrament is a means of grace.
- 42. Reformed View The Reformed view is that the bread and wine spiritually contain the body and blood of Christ; He is found in the sacrament in a spiritual, dynamic sense rather than through physically or bodily presence. The elements signify the body and blood of Christ, and they seal the believe with the assurances of God’s promises. The elements do not impart grace, but they elicit faith which appropriates God’s benefits.
- 43. Memorial View Expressed by Reformation leader Ulrich Zwingli, this view is that the Lord’s Supper is a memorial (symbolic) act which commemorates the death of Christ. Those who hold this view prefer to use the term ordinance rather than sacrament. Symbolically, the value lies in simply receiving by faith the benefits of Christ’s death. It is a visual reminder of the life and sacrifice of Christ for sinners.
- 44. Evaluation of these views The Roman Catholic view is unfounded because: It is not necessary to take the words of Jesus literally It is not plausible to take the words of Jesus physically It is not possible to take a physical view It is idolatrous to take a physical view It undermines belief in the Resurrection to take the physical view.
- 45. Evaluation of these views The Lutheran view is not much better: How could Christ by physically with them in a human body, and also be in the bread and wine? How could two material substances be simultaneously in two places? In Paul’s account of the Lord’s Supper he says nothing about Christ’s presence in the elements.
- 46. Evaluation of these views The Reformed view: Cannot be referring to Christ’s omnipresence as God, for in that sense He is everywhere. Cannot mean He is spiritually there in His human nature. Cannot mean that He is automatically there in a spiritual way to bless those present, for only those who participate by faith in a worthy manner have this experience. Therefore, the elements symbolize the sacrifice of Christ and the presence of Christ is dependant upon the faith of the recipient.
- 47. Efficacy of the Ordinance Sacrament versus Ordinance Views claiming Jesus is present in the elements are sacramental; they hold that the elements are a means of grace. This is contrary to the claim of the passage, “Do this in remembrance of me” and “you proclaim the Lord’s death” (1 Cor. 11:24, 26) Communion’s efficacy did not depend on the elements or the ritual but on the faith and reception of the participant.
- 48. Biblical Basis for the Lord’s Supper Matthew 26:26-28 26 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, “Take, eat; this is My body.” 27 Then He took the cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. 28 For this is My blood of the new covenant, which is shed for many for the remission of sins.”
- 49. Biblical Basis for the Lord’s Supper 1 Corinthians 11:23-31 23 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me.” 25 In the same manner He also took the cup after supper, saying, “This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.” 26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes. 27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. 30 For this reason many are weak and
- 50. An Outline of the Biblical Data on Communion The Names of Communion A. The Lord’s Supper (1 Cor. 11:20) B. The Lord’s Table (10:21) C. Communion (10:16) D. Eucharist (“Thanksgiving,” 11:24) The Elements of Communion A. Bread (“This is my body,” 11:24) B. The Cup (11:25) C. Cup of blessing (10:16) D. Cup of the Lord (10:21) The Participants in Communion A. Believers (“My brethren,” 11:33) B. Those who “examine” themselves (11:27-28) The Location of Communion A. “When you come together in one place” (11:20, NKJV) B. “When you come together as a The Frequency of Communion A. The early church: daily (Acts 2:46) B. The later church: weekly (Acts 20:7) C. Any church: “As oft as you do it” (1 Cor.11:26) The Meaning: It is a . . . A. Remembrance service (11:24) B. Communion service (10:16) C. Covenantal service (11:25; cf. Mat. 26:28) D. Fellowship service (11:18; 11:33) E. Thanksgiving service (11:24) F. Proclamation service (11:26) G. Anticipation service (11:26)
- 51. Feetwashing as a Sacrament—John 13 For more information on this subject refer to the work of J. Christopher Thomas, Footwashing in John 13 and the Johannine Community, Sheffield, England: Sheffield Academic Press , 1992.
- 52. John 13 Though not discussed by Geisler, there are several groups that observe feet washing as an ordinance of the church. Jesus told Peter, “If I do not wash you, you have no part with me” (v. 8b). Peter immediately submitted and offered his head and hands as well, to which Jesus said, “He who is bathed needs only to wash his feet, but is completely clean. . . .” (v. 10a). J. Chris Thomas notes that the words of Jesus carry spiritual significance. If Peter did not submit his relationship with Jesus would be over. Jesus didn’t want to give him a bath, because Peter had already
- 53. John 13 Thomas notes that the account of the feet washing is found in John’s Gospel where we would expect to find the Lord’s Supper. He argues that this is for theological purposes, intending to commend this act as an ordinance in the church on the same level as the Lord’s Supper. After washing the disciples’ feet Jesus says, “Do you know what I have done to you? You call me Teacher and Lord, and you say well, for so I am. If I then, your Lord and Teacher have washed your feet, you also ought to wash one another’s feet. Four I have given you an example, that you should do as I have done to you. Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. If you know
- 54. John 13 Thomas asks what more could Jesus have said to indicate that we, the church, should “do” this, that is, wash one another’s feet. From a sacramental point of view, what is the symbolic value of this act as it related to salvation? It is not, says Thomas, merely an example of servanthood, but from a sacramental perspective, it symbolizes something related to salvation. What? Go back to Jesus’ words to Peter. “He who bathed needs only to wash his feet.” Thomas argues that bathing is a reference to baptism, and that the dirty feet represent that fact that even believers sometimes sin. Do they need to be rebaptised every time they fail? No, the blood of Jesus continues to cleanses us from all
- 55. Denominations that Observe Foot Washing as an Ordinance Many Baptists observe the literal washing of feet as a third ordinance. The communion and foot washing service is practiced regularly by members of the Separate Baptists in Christ, General Association of Baptists, Free Will Baptists, Primitive Baptists, Union Baptists, Old Regular Baptist, and Christian Baptist Church of God. In addition to the Church of God (Cleveland, TN), Church of God in Christ, and Brethren in Christ. Feet washing is also practiced as a third ordinance by many United Baptists, General Baptists, Independent Baptists and Pentecostals.
- 56. To purchase Thomas’ book: Footwashing in John Thirteen and the Johannic Community Author: John Christopher Thomas Format: Hardcover Publish Date: February 1992 ISBN-10: 1850753083 ISBN-13: 9781850753087 http://www.allbookstores.com/Footwashing-John-Thirteen-Johannic- Community/9781850753087