unique perspectives from six people

Wednesday, January 7, 2015

The Law of Baptism - Part Three

FOREWORD:

I was recently given for consideration a challenging article on the topic of baptism written by Lacy Crowell. Lacy graduated from Bear Valley Bible Institute and is clearly guided with humble and pure intent by Church of Christ doctrine.  I encourage you to read her article carefully and prayerfully before continuing with my response to her article.


After you’ve read her article – please come back to this document and share with me in the process of evaluating such a theology of salvation through baptism – what I will call the “law of Baptism”.  My article is not intended as an argument with Mrs. Crowell and is more reflective of my own personal study and evaluation of the passages being used by ambassadors of the “Church of Christ” in their attempt to exclude other Christians from salvation who have not been baptized – or baptized properly.

I’ve divided this response into four parts – because so much scripture is involved.

Part One

Part Two

PART THREE:

There are a number of scripture references made by Crowell at this point – these references are surely made to solidify her point that baptism is necessary for salvation.  But in all of these examples given, baptism occurs after the message of the good news is received and “belief” is assured.  Because these scriptures are not specifically discussed by Crowell, I will also not specifically address how they do not support the necessity of baptism for salvation (though they obviously reflect that baptism is important).  That being said, there is one passage in particular referenced by Crowell which I find very interesting – Acts 10:48.  Here is the passage she references – with some context:
“While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles. For they heard them speaking in tongues and praising God. Then Peter said, “Surely no one can stand in the way of their being baptized with water. They have received the Holy Spirit just as we have.” So he ordered that they be baptized in the name of Jesus Christ. Then they asked Peter to stay with them for a few days. (Acts 10:44-48 NIV)” 
In this passage, the people are clearly baptized – but the chronology of events is important if we want to establish a “law of Baptism”:
  1. The Holy Spirit came on those who heard the message Peter was preaching.
  2. The circumcised believers were surprised because Gentiles were given the Holy Spirit without circumcision. 
  3. Peter stated that nothing could prevent them from being baptized – as they had already received the Holy Spirit.
  4. The people were baptized in the name of Jesus Christ.
It is obvious that the Holy Spirit was given without the need for baptism.  And clearly, the baptism happened after these people received the Holy Spirit. Even more, the believers originally expected that circumcision was necessary for salvation…much like Crowell considers that baptism is necessary for salvation.  This irony shouldn’t be dismissed. 

The next passage presented in the defense baptism as necessary for salvation is 1 Peter 3:21.  In this context, Crowell goes so far as to ask and answer a rhetorical question subsequent to this verse, “What does this passage say saves us? Baptism.”  Here is the passage with some context:
“For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit. After being made alive, he went and made proclamation to the imprisoned spirits— to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ, (1 Peter 3:18-21 NIV)”
What a cool passage? Christ’s death and resurrection was proclaimed to the people who were destroyed in the flood of Noah.  Amazingly, the water that destroyed so many sinful people – those not saved in the ark – is symbolized in the baptism that now saves us.  And there it is – baptism “saves” us.  But what is the last statement in verse 21? 
“…It saves you by the resurrection of Jesus Christ (1 Peter 3:21b)”
 So is it baptism that saves us? Baptism saves us…by the resurrection of Jesus Christ.  So which of these things is the critical ingredient for salvation?  Is the importance of baptism equal to the resurrection of Jesus Christ?  Surely not!

Even more, Peter clearly states that baptism isn’t significant because of the literal “removal of dirt” but because of a “pledge of a clear conscience toward God”.  There it is – according to this passage, the singular act in baptism that “saves” us is the “pledge of a clear conscience toward God.” 

If we are trying to establish a “law of Baptism”, then we must make a pledge of a clear conscience toward God.  As Peter states, the water is symbolic – even clearly stating that the washing off of the “dirt” isn’t what gives salvation.  It is the pledge made through the resurrection of Jesus Christ that saves us. Not the water…and not even the re-enactment we complete in baptism of Jesus death, burial and resurrection…

Next, Ephesians 4 is referenced so as to illustrate how those people not saved according to the “law of Baptism” are excluded from Christ.  Crowell states accordingly, “If someone has been baptized, but not in the way and for the reasons described in Scripture, they have not experienced the one baptism and are not yet in Christ.”  Here is the passage Crowell uses to exclude those who haven’t yet met the requirements of the law:
 “As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. (Ephesians 4:1-6 NIV)”
What is the purpose of this passage?  The context and content of the passage is clearly on how we are to be humble and gentle, patient – bearing with each other in love.  Furthermore, the passage tells us to make “every effort to keep the unity of the Spirit through the bond of peace.”

The context of the statement “one Lord, one faith, one baptism…” was written to the church at Ephesus so as to help unify them – not so as to give the church at Ephesus ammunition on how to exclude others in the faith who didn’t receive salvation according to the “law of Baptism”. 

Here is the crux of the point – Crowell seeks to divide and exclude members from the body of Christ using a passage that was intended to unite and create peace among the fellowship.  This mis-application of the passage is the result of reading into the text a bias toward the singular importance of baptism for salvation.

Finally, in the last two paragraphs of the article there is a general discussion on the transliteration of the Greek word from which we derive the word, “Baptize”.  Crowell correctly states that this word means “to immerse”, but subsequently uses the Ephesians 4 passage to state that anyone who doesn’t get “immersed” hasn’t followed the “law of Baptism” and has therefore not experienced true baptism and is ultimately not in Christ.

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