Sunday, May 31, 2009

On Caroline's Baptism

A week ago, we had Caroline's Baptism. As our church home does not observe this historical sacrament, we made it a smaller affair at our house, mostly inclusive of our family and community group. I wrote and distributed a brief explanation prior to the ceremony, so as to help explain our belief in and reason for honoring the sacrament, since Infant Baptism is unfamiliar to most of our friends and family. I thought I would include it on this site, perhaps with the intent to further explain the historical position of the church on this issue. We'll see if that happens.

I wanted to send this out before Caroline’s Baptism, because I know that many of you did not grow up with the Christian tradition of Infant Baptism and may be unclear as to why Christian parents baptize their children. The purpose of this writing is simply to give you a brief explanation of what we believe so that you better understand the scope and significance of the sacrament and the ceremony you will take part in. If you have any further questions or wonder why we believe scripture leads us as it does, then feel free to follow up with me. I would love to further discuss any of this, as even I did not grow up with an understanding or observance of this holy sacrament but came to it slowly and cautiously (and often with great resistance) through the consistent witness of holy scripture, biblical theology, and the historical Christian church. There are three components to this ceremony to be understanding of:

The actual Baptism of Caroline
Our vows regarding raising Caroline
Your vows of support to us and her


First, we are baptizing Caroline into the visible church of Christ. This we do, first and foremost, out of obedience to God and His scriptural direction for us to do so. God’s Word clearly testifies that God works in covenants through families and always includes the infant seed of his professing people. Furthermore, God commands faithful parents to place the sign and seal of His covenant with His people upon their infant children and then raise them in the knowledge of Him. As Caroline is the daughter of believers, of whom He has called to be His own, we are placing the sign and seal of God’s covenant through Christ upon her as an act of obedience. As such, we include her as a member of the Christ’s visible church with great faith placed in His sovereignty to call her to life everlasting in Him. He is the Potter.

Allow me to clarify and quell two possible misconceptions or perceived extremities, each on the opposite end of the spectrum of Christian tradition. On one end, we want to quiet any thought that Caroline’s baptism is a mere dedication, symbolic yet without ultimate significance. One reason my heart leaps with love for the sacraments is because they are physically present manifestations of that which are eternally divine and infinitely mysterious. They are truly intersections of heaven and earth, of God and man, Creator and creation. Just as we do not hold the Eucharist to be a mere memorial reminder of Christ’s body and blood, but of something of more holy substance, we also hold Baptism to be a very real and sacred means of grace. The sacrament of Baptism is the very sign and seal of God’s covenant with His people through Christ, as declared and commanded by Scripture.

On the other end, we want to make clear that Baptism neither regenerates nor absolves sin. Christ is our propitiation and it is alone through His incarnate work on the cross that we are justified. Furthermore, it is by means of the Holy Spirit within the Father’s timing that we are regenerated, our eyes opened to the truth of His divine and glorious lordship and His work of saving grace. Let me also point out that while God works through covenants, not everyone enjoying covenant relationship is saved. Just as it is well exemplified through the Old Testament with Israel and circumcision, one can bear the sign of the covenant and yet not ever come to truly know the Lord. This distinction is important to recognize and hopefully will bring clarity to why we will still fervently pray for God to reveal Himself to Caroline and call her to salvation in Christ.


Second, Katie and I are entering vows to raise Caroline in Christ. As commanded of every generation within God’s people, we are promising to tell her the stories of God and His people, instructing her in truth. While we indeed teach her though words, our prayer and promise is that we lead her to the truth of her God and Savior through modeling Christ to her. It is the way that we live, interact, and love that we most effectively communicate to Caroline who our God is. It is through our own grace extended, provision attained, and redemption reconciled that we offer her a taste of the fruit of the Spirit. As such, we vow to God and Caroline that we will as best able throw off the weight and trappings of this world to pursue Christ. In this we will bear testimony to Caroline of God’s supreme goodness and will glorify God in proclaiming with our lives the truth of His character to Caroline.


The third, though short in liturgy, needs to be fully explained and our expectation disclosed, for this is your promise to us. Do not allow the casualness of our setting to dilute the holiness and permanence of this event. Understand that this baptism is more than a celebration, though it is that in part. All of you here, if you confess with us today your own vows, will covenant with our family to join us in being a vision of Christ to Caroline. As our closest friends and family, each of you will have the greatest opportunity to shape her perspective of God and man, either for better or worse. As such, we take this part very seriously and hold proper expectation.

May your words and lives echo the story of grace that God has spoken into your heart. Simply love her as Christ has loved you. Be authentic with her. Show her the beauty of Christ and His Church. Whisper to her the glories of Her God. Never fail to support us as we strive to do the same. As Caroline grows and matures and as the Holy Spirit ministers to her, may she always see Christ in you as well as in your relationships with one another and within your communities. For as our Lord said,

“By this all men will know that you are My disciples, if you have love for one another.”
- John 13:35

It is our prayer that God would use your lives with our own to proclaim His grace and love, by which He would draw Caroline to Himself, leading Caroline to salvation in confessing Christ as Lord.

4 Comments:

Anonymous Farrellio said...

well said, thanks for the discussion.

May 31, 2009 at 7:36 PM  
Blogger arbuckle said...

Well written. I've gone back and forth on this issue for a couple of years and laid it to rest (at least temporarily) about a year ago siding with the 'believer's baptist' view. The whole question comes down to how much continuity and discontinuity exists between the two covenants, and I am sympathetic, but not presently persuaded, of the position advocated here arguing for more continuity than not between the two.

All that to say, thanks for posting on this and may Caroline come to know Who and What this sacrament points towards and cherish it through grace all of her days.

May 31, 2009 at 10:31 PM  
Blogger matthew said...

First, clarification: all proponents of peadobaptism affirm "believer baptism" as adult converts. Not all who confess "believer baptism" uphold peadobaptism. (I say this not to Trey, but to others who may be unfamiliar with the distinction he makes).

So, I think in part it comes down to continuity; however, I don't believe it should be limited to just the two covenants (I'm assuming you refer to those of Abraham and Christ). If we were looking at just two, then I agree it would be a relative judgement call based upon personal opinion. However, you must begin with at least the major five covenants between God and man (Noah, Abraham, Moses, David, and Christ). From there, further covenants may be examined.

Furthermore, language and grammar is important to consider within the text, as is the context of the biblical authors. This is very important. One must reconcile the expectation and practice of the original contextual audience and then look for response by the biblical authors. This provides evidence perhaps more clear than looking at continuity of covenants.

Additionally, the historical practices of the church should be considered in respect to the theological assumptions which drove them. Why were changes made? Why did Arminians reject peadobaptism? What was the theological basis of these positions? If a change is made within church tradition, the theological basis is as important as that change, if not more.

Lastly, what is a covenant? How is this different between covenant relationship and salvation? These are key questions, relating to all the biblical covenants.


All this to say, I think most people in this discussion talk about continuity and discontinuity of covenants, for it is a natural starting point. This is good. However, the witness of all covenants must be examined (the evidence becomes pretty overwhelming), and then the work must continue to look at all evidence and related areas of importance.

June 1, 2009 at 8:43 AM  
Blogger matthew said...

And thanks Trey for your last words - they are are blessing to our daughter as well as my family as a whole.

June 1, 2009 at 8:53 AM  

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