Right after Christmas, the birth of Jesus, Joseph and Mary had to move to Egypt. When Herod the King died, the angel appeared and asked them to return to Judea. Joseph settled in Nazareth after the death of Herod (Matthew 2:23). After leaping over much of Jesus' childhood and early adulthood, Matthew introduces John the Baptist nearly exclusively to point forward to Jesus' narrative reappearance. That is, John the Baptist’s function was solely to "prepare the way of the Lord" (3:3). The Holy Spirit descended on Jesus at his baptism, and a voice came from heaven " When Jesus was baptized in Jordan river, there came a voice from heaven. Luke 3 and Mark 1 record the voice as addressed to Jesus by saying "You are my beloved Son, in whom I am well pleased", while in Matthew 3 the voice addresses the crowd "This is my beloved Son, in whom I am well pleased." I take it as it was addressed to Jesus as God’s affirmation. It was also a declaration to the world as the witnesses heard and understood. Baptism of the Lord was a proclamation if the revelation (theophany) of God incarnate - as as his manifestation to the world as the Son of God. This ceremony was a symbolic representation of the deliverance from bondage of sin. "Only a few people, eight in all, were saved through water, and this water symbolizes baptism." (1 Peter 3:20,21).
Water is one of the most powerful elements on the face of the planet. Seventy percent of the earth is covered by water and it is one of the most important natural resources we have. Our body weight is made up of about sixty percent water. Our health and survival is determined in many ways by water and hydration. Water is important to industry, fishing, recreation, boundaries, crop irrigation, and transportation routes. In homes, water is used for cleaning, bathing, and preparing meals. It is a powerful means of Grace that God uses to connect all humanity. In the waters of baptism we are connected to God, to our community, and to all of salvation history.
There are many important elements in baptism received by Jesus. Matthew indicates that His baptism is a collaborative effort. Together, their obedience to God's plan of the work by grace fulfills all righteousness. Jesus submits to this baptism as a fulfillment of God’s righteousness" (verse 15). Jesus sought the baptism of John; John conceded to baptize Jesus. Another element is that Jesus is identifying with humanity by accepting the baptism. It was also an act of being in “solidarity with sinners.” Standing in solidarity with those who often feel unworthy of God’s love and grace is a powerful act. In our Baptism, God conveys to us our identity as God’s beloved children so precious to God. It also unites all believers as one body. With all the varied forms and types of denominations in the world, one common bond that unites all of them is the waters of baptism.
Baptism is a calling for a higher purpose. In our Baptism, God conveys to us our identity as God’s beloved children, so precious to God and become a blessing to this world. God has called us to do His work of loving and caring for the people. He has called some of us to sing in the choir, and he has called others of us to print the bulletins. He has called some of us to lead fund-raising campaigns, and he has called others of us to teach the children. There is one constant in all of that. The constant is this: God has called us to be faithful to the calling – whether that calling be great or small – whether we like it or not – whether we feel worthy or not. If we are faithful to the calling to which we have been called, great things will happen like heaven opening up and Holy Spirit descending!
Baptism is not a way to salvation. It is not some secret initiation rite with magical properties. Baptism is a proclamation that God forgave that person's sins by the death of Jesus on the cross and raised to eternal life by the resurrection of Jesus from the dead. This is what we are saying publicly when we do it. Jesus (Luke 16:16) said, "The Law and the Prophets were proclaimed until John; since then the gospel of the kingdom of God is preached." The old catechism calls it a visible, outward sign of an invisible, inward grace. It is important to remember that the Holy Spirit does this work in us; it is not some transaction we perform. It is a permanent seal that we belong to God, now and forever.
There is only one baptism. Baptism is only once and does not have to be repeated. Nobody can take a baptism on your behalf. “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 4:4-6). Nobody can undo a baptism nor anyone has to be re-baptized for any reason. It does not matter if the pastor was a sinner or later found guilty, it is not the work of the person who baptizes, but it is the work of the Holy Spirit through a weak and sinful human being. Nobody can de-baptize you either. Once you have taken a baptism, it is forever entering into a relationship with God through the power of the Holy Spirit. One may walk off or away from the ways of the Spirit, but the baptism is a seal that will be there forever.
Traditional mainline churches baptize children and adults. Jesus said, "Let the little children come to me". Faith is not merely a product of reason but relation. It is a relationship of love and trust, a relationship which is not limited to the mind, and children know love and trust more than adults. When Jesus commands his disciples to let the children come to him and not hinder them, He is calling the disciples (and us) to do more than just step aside and hope kids make it to Jesus on their own. He is calling us to help children come to Christ. That responsibility falls on the shoulders of the parents as well as every disciple of Christ. We should feel a sense of urgency to reach out to those who have never been baptized.
Tertullian (160 -225AD) and some of the early church fathers objected to the practice of infant baptism, but not the validity of infant baptism. Their objection to infant baptism was based on a concern that when infants became teenagers and were tempted by sexual immorality they might succumb to serious moral sin. Then they would have committed blasphemy against the Holy Spirit and would have put Christ to an open shame and thus would be eternally lost. (Ref. Hebrews 6).
So some early church fathers believed in baptismal regeneration and if one ever sinned afterwards they could never be restored to salvation again. So their objection to infant baptism was based solely on the practical consideration of whether or not the child in later life would remain faithful—to their own peril. Later some Church Fathers such as the Cappadocian Fathers (300-400AD), regretted that they had not been baptized as infants because of such assumptions. Augustine (354-430AD) said very clearly in his sermon on baptism that no one in the history of the church had ever questioned the validity of infant baptism. It was not until the modern age, during the 15th century when a group arose as Anabaptists (today’s Mennonites, Amish, and Hutterites) who questioned the validity of infant baptism arguing that human reasoning was part of the decision of accepting baptism.
Many newer groups that came on later in history eventually made immersion as a requirement noting the several examples in the New Testament. But those were all in running or flowing water, which was emphasized in many writings in the first and second century. In 1873 the modern world got its first look at one of the most important historical documents relating to the life of the early church. The Didache (‘The Teaching of the twelve disciples’) was discovered in the library of a monastery in Constantinople. The author is not known and the time this was written would probably be the first century because there are references to it in Clement of Alexandria (185 AD), Origen of Alexandria (200 AD), Eusebius (324 AD) and Athanasius (367 AD). This document emphasized that if someone administers immersion baptism, it should be in running water like a river. It also accepts sprinkling as an approved option. One can search on the Internet and get more examples of references to sprinkling and infant baptisms.
We don't wait for children to grow up and make their own decisions regarding education, doctor visits or vaccinations. As parents, we make many decisions for our children in matters of health, safety, education and many others. Of course, they may later reject what we have done for them. But, that possibility does not relieve us of the responsibility to do all that we can to bring them to the family of God. We should not wait for our children to decide about being in the family of God just as we don't wait for them to decide if they would like to be a part of our human family. There are two sacraments instituted by all Christians churches—baptism and holy communion. All other rites are called ordinances—based on human act. Both baptism and holy communion are witnessing to the means of Grace of God. They are both acts of God and not of man.
Through the Sacrament of Baptism we are initiated into Christ's holy Church by water and the Spirit. All this is God's gift, offered to us without price. “We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (Romans 6:4).
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