Book 5 - Chapter 15 (Parts 1-2)
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BAPTISM
Part 1
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This chapter is the first of two in which Calvin looks at baptism. Here he examines the basic understanding of baptism and in Chapter 16 he will deal with the issues of infant baptism and the connection between baptism and the Lord’s Supper.
Summary: Calvin begins with a simple statement about baptism. “Baptism is the sign of initiation by which we are received into…the church, in order that, engrafted into Christ, we may be reckoned among God’s children.” (pg. 1303), and then moves on to three essential aspects of baptism. The first essential aspect of baptism is that it “…is a token and proof of our cleansing” (1304). What he means by this is that in baptism our sins are forgiven. As Calvin writes about this aspect of baptism, he balances two competing claims. On the one hand, he claims that something does happen in baptism; that baptism is more than merely “…a token and mark by which we confess our religion before men” (pg. 1304). On the other hand, he wants to claim that there is no saving power in the water, meaning in the act itself. He writes that water does not “…contain within itself the power to cleanse, regenerate and renew; nor that here (in baptism) is the cause of salvation” (pg. 1304). This is so because we are cleansed through Christ’s death and resurrection, which the water represents. Calvin therefore, desires that in baptism we see something happening (being cleansed of sin) but at the same time not seeing magic in the action itself. Calvin continues his discussion of the cleansing power of baptism by stating that baptism cleanses us of sin not merely for past sins, but for all sins for all time. “But we must realize that at whatever time we are baptized, we are once and for all washed and purged for our whole life. Therefore, as often as we fall away, we ought to recall the memory of our baptism and fortify our mind with it, that we may always be sure and confident of the forgiveness of sins” (pg. 1305). This does not mean that we do not sin. What it means is that when we do sin, we can be certain that forgiveness has already been given and that we will not lose either God’s love or our salvation. The second essential aspect of baptism is that it shows our new life in Christ. Calvin quotes Paul, “’we have been baptized into his death,” “buried therefore with him into death…that we might walk in the newness of life” [Romans 6:3-4]” (pg. 1307). The image Calvin uses to describe this is that those who are baptized are like twigs grafted into a tree, drawing nourishment from the trees roots; meaning that we are grafted into Jesus and draw our spiritual life from him. The third essential aspect of baptism is that we “become sharers in all (Christ’s) blessings” (pg. 1307). Two of these blessings are regeneration (made into new people) and resurrection (just as Jesus was raised so too will we be). Reflections: Baptism is one of the two sacraments of the Presbyterian Church. And as Presbyterians we can see the influence that Calvin has had on our church when we examine our understanding of baptism. First, we believe baptism marks our entry into the universal church of Jesus Christ; meaning that we baptize for the whole church and not just the Presbyterian Church. Second, we believe that baptism is a moment when we are made new and whole; meaning we are renewed people. Third, we do not believe that baptism is necessary for salvation; meaning that salvation is a gift of God and that baptism makes visible what God has already done for us in Jesus Christ. I hope then, that the next time you witness a baptism, you will listen as the liturgy affirms these beliefs. Questions:
Part 2
This chapter is the first of two in which Calvin looks at baptism. Here he examines the basic understanding of baptism and in Chapter 16 he will deal with the issues of infant baptism and the connection between baptism and the Lord’s Supper.
Summary: In the last article, we covered three essential aspects of baptism: 1) that in baptism we are forever cleansed of sin 2) that in baptism we become new people 3) that in baptism we share in Christ’s blessings (including resurrection and regeneration). In this portion of the chapter Calvin deals with a series of ongoing arguments about baptism. The first argument concerns baptism and original sin. The Roman church claimed that baptism washes away original sin; original sin being used to describe the ongoing sinfulness of humanity which is rooted in the story of Adam and Eve’s rebellion in the garden. Calvin disagrees. For him, even though baptism cleanses people from sin, it does not return them to some “pre-fall” state of perfection. Calvin does not believe this because if human beings were capable of being perfect, then there would be no need for Jesus Christ and his work on the cross. The second argument concerns the worthiness of the one who baptizes. Some people had argued that if the one baptizing was less than perfect then the baptism didn’t count. Calvin disagrees, stating that baptism is effective regardless of who administers it because “it is to be received as from the hand of the Author himself (meaning from Jesus)” (pg. 1314). The third argument concerns whether baptism was effective if the person being baptized did not immediately repent of their sins. Some argued it was a waste of water, but Calvin believed otherwise. “…yet that promise (of being forgiven in baptism), since it was of God, ever remained fixed and firm and trustworthy…even if all men are lost, Christ remains salvation” (pg. 1317). The fourth argument focused on the issue of people being rebaptized. In Calvin’s day (as in our own), there were Reformers who argued that a Catholic baptism was not effective, and Catholics who argued that a Reformed baptism was not effective and the Anabaptists who argued that neither of these others was effective. Calvin argues that any baptism, since it is from Jesus is as good as any other baptism. The fifth argument concerns the mode of baptism. Different churches argued for immersion, others for sprinkling and still others for poured water. Calvin said that it did not matter, because, again, it is from Christ and that is all that matters. The sixth, and final argument, deals with women baptizing. In the Roman church, if there was an emergency (perhaps a child or adult near death), any person, including a woman, could baptize. Calvin, not only disapproved of emergency baptisms (they were not necessary because baptism was not essential for salvation), but also of women baptizing. He did so because it was, in his opinion, prohibited by Paul and by the early church. Reflections: Once again, as 21st century Presbyterians, we are in considerable agreement with Calvin concerning baptism. We don’t believe that original sin is wiped away by baptism, but that after baptism we are simply continually forgiven sinners. We don’t believe that the perfection of the one baptizing effects the effectiveness of the sacrament. We believe any baptism offered in the name of the triune God is effective. We believe that any mode of baptism is appropriate. But we do disagree with Calvin on the issue of women baptizing. We believe any clergy, male or female can baptize. Questions:
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