EVANGELICAL FREE CHURCH MINISTERIAL ASSOCIATION Summer 2005 VOL. 15 NO. 1

BAPTISM AND THE EFCA The 2005 Mid-Winter Ministerial Conference The 2005 Mid-Winter Ministerial Conference, gathering at Fellowship Community Church in Centennial, CO, (Jan. 20,21, 2005) focused on the theme of baptism in the EFCA. Biblical and theological perspectives, including both believer- and paedo- baptist views, were presented, followed by a historical overview. The conference concluded with some reflections on our own Free Church history and practice of this ordinance. This fascicle of the Forum offers a summary of this conference.To purchase a CD set of the presentations contact NextStep Resources at 1.800.444.2665 or www.nsresources.com.

THE SIGN OF THE NEW AGE: A Practical Biblical Theology of Baptism From a Baptist Perspective

by Bill Kynes boundary marker. All that is said about The Practice of Pastor, Cornerstone EFC baptism in our statement of faith is that Annandale, VA it is an ordinance for the church and Baptism in the Bible that it is not a means of salvation. hen it comes to baptism, I Commonly in our churches, one’s bap - When we turn to the Scriptures, we consider myself fairly typical tismal status has no connection to see the practice of baptism burst on the in the Evangelical Free Church of church membership or to participation scene without warning and without America. By that I mean that baptism in the Lord’s Supper. biblical precedent in the ministry of has not played a prominent part in my This minimal role of baptism is re - John the Baptist. It seems almost self- W evident that John’s baptism—which pastoral ministry. Various historical flected in the fact that, for the forty- factors help to account for this, espe - plus years of its existence, the church I Jesus himself submitted to—should provide the primary background for cially the origins of our own move - pastor has had no baptistery. We have 1 ment as a reaction against the dead borrowed the facilities of a local Bap - understanding Christian baptism. orthodoxy of a state church in which tist church. But as of last December, Whatever its precise background, baptism was widely practiced but had that has changed. We just moved into a John’s baptism was a sign of repentance little or no connection with spiritual new sanctuary that features quite in preparation for the coming of the life. Our Free Church forebears rejected prominently a baptistery—front and Lord. In submitting to John’s baptism, water baptism as the definitive mark of center. Suddenly, I am faced with a Jesus identified himself with the sinful membership in the church, emphasiz - new question and a fresh opportu - people he came to save. ing instead the internal work of the nity—What role should baptism play 1John’s baptism is prominent in all four Spirit. Consequently, baptism lost in the life of our church? Gospels and is mentioned several times in much of its significance as a church Acts. Jesus gathered disciples who, for A Theology of Baptism: Two Consequences a time, baptized more disciples than John (Jn. 4:1,2). After his resurrec - The Three Actors If baptism is to be tied to the faith tion, Jesus commanded his disciples But why baptism? What does it do? of the one being baptized, two things to make new disciples of all nations must follow. First, baptism must be through baptism and teaching, and What does it mean? To explore these questions in this practical biblical the - freely chosen. No one should be that is just what they did. brought ology, let us consider the three actors to be baptized; a person should On the day of Pentecost, Peter come who play a part in the act of baptism: freely. As a practical matter, bap - concluded his powerful sermon tism must not be a matter of social with this command: “Repent and be The person being baptized, the church, and God himself. compulsion, for the outward act of baptized, every one of you for the baptism is to reflect a reality of faith in forgiveness of sins . . .” And we a heart renewed by the Holy Spirit. read, “those who accepted his mes - I. Baptism as Our Act Second, if baptism is to be a profes - sage were baptized, and about three sion of faith, it must not only be free , it First, from the perspective of the thousand were added to their num - must also be informed . A person needs person who comes to be baptized, bap - ber that day” (Acts 2:41). This pat - to know what he is doing. Certainly, tism is something we do. Ananias said tern continued—the apostles the New Testament examples seem to to Paul, after he had received his vision preached, and people responded in present the administration of baptism of the Risen Lord, “now what are you faith and were baptized (cf. Acts immediately upon a profession of waiting for? Get up, be baptized and 8:12, 36-38; 9:17,18; 10:47; 16:14,15; faith. But the church recognized wash your sins away, calling on his 16:31-36). quickly that some catechetical process name” (Acts 22:16). Baptism is an act of But Luke tells us that Lydia’s was helpful to insure that those who calling upon the name of Jesus as Lord household was baptized (Acts 16:15). were baptized adequately understood and Savior. A person comes to be bap - Does that nullify this connection be - the gospel. We rightly insist upon pre- tized as an act of faith, declaring alle - tween a professing faith and bap - marital counseling for marriage, and giance to Christ as the “pledge of a tism, providing support for the baptism, no less than marriage, should good conscience toward God” (1 Pet. baptism of infant children? Though 5 only be undertaken thoughtfully, rev - 3:21). One says to the world, “I have possible, such a view certainly isn’t erently, and in the fear of God. decided to follow Jesus.” In fact, com - necessary. On the day of Pentecost, Baptism is first of all something we ing to be baptized can be seen as the Peter does say to his Jewish audi - do—it is a public profession of faith, in first public act of obedience to that new ence, “The promise [of forgiveness 6 obedience to the call of the gospel. and the gift of the Spirit] is for you Lord. In the words of George Beasley- and your children” (Acts 2:38,39), Murray, baptism is “a means of prayer and so some see this as support for for acceptance with God and for full 2. Baptism as the including children in the covenant salvation from God, an ‘instrument of Church’s Act people of God. But he continues: the surrender’ of a man formerly at enmity promise is also “for all who are far with God but who has learned of the It is important to remember that the 2 off,” further defined as “all whom great Reconciliation, lays down his candidate can only ask to be baptized, arms in total capitulation and enters the Lord our God will call.” That 7 or better, respond to the command to be calling is illustrated in v. 41: “Those into peace.” In the gospel God says baptized (Acts 22:16). Baptism is a pas - who accepted his message were bap - “Yes!” to you, and in baptism, in a for - sive act—someone else must do it to tized, …. ” mal and public way, you say your you. There must be a second actor, and We can’t assume that every “Yes!” to him. in baptism that second actor is the household contained young chil - In this respect, baptism can be com - dren or infants. 3 And at several pared to a wedding—the bride has al - points at which households are ready committed herself privately in 2Whether Peter at this stage understood this mentioned, the assumption is that her heart to her husband-to-be in the expression to include Gentiles is doubtful, all the members are responsible engagement. But at the wedding cere - but that is the way Paul understood it later moral agents—hearing the word, mony that commitment is made pub - (cf. Eph. 2:13). lic. Baptism is the “I will!” to the call of 3 believing, rejoicing, and serving (cf. The incident with Lydia mentions only the gospel in a person’s life. Acts 16:31-36; 18:8; 1 Cor. 16:15). women by the river at the place of prayer John came baptizing; Jesus was Baptism is the biblically prescribed (Acts 16:13). action that corresponds to responding baptized; Jesus commanded his fol - 4 lowers to baptize, and they did so. in faith to the gospel. It is the outward Paul’s argument in Rom. 6 requires just that supposition. The explicit pattern in the New Tes - shape that saving faith is to take in the tament is clear—the apostles believer. From the perspective of the 5Or as some would translate it—”the appeal preached, and people responded in person being baptized, baptism is the to God out of a good conscience.” subjective response to the objective faith and were baptized. There 6 truth of the gospel—the act of receiv - On the importance of public proclamation, seems to have been no such thing as cf. Matt. 10:32; Rom. 10:9. an unbaptized believer. 4 ing in faith what God has accom - plished in Christ. 7Baptism in the New Testament (Eerdmans, 1962), p. 102.

Page 2 Baptism is a passive act—someone We read of Lydia in Acts 16:14 that case of adults. Paedobaptists seem to else must do it to you. There must be a “The Lord opened her heart to respond answer it by creating a new ordinance second actor, and in baptism that sec - to Paul’s message.” After her baptism, altogether. ond actor is the church. Whether it be she says to the apostle, “ If you consider As a baptist (with a small “b”) I af - an apostle, a pastor, an elder or anyone me a believer in the Lord come and stay at firm heartily that God can convert chil - else so designated by a church, the per - my house” (Acts 16:15). That’s what dren, even in the womb, if he wants to. son who baptizes is a representative of baptism says—we, the church, con - But the question of when baptism is the church of Jesus Christ. sider you a believer in the Lord. We af - appropriate for children is complicated In coming to be baptized, a person firm your faith and the work of God in by the fact that the decision to be bap - desires to be recognized as a fellow-be - your life—we consider you a brother tized must be free and informed. liever and to be joined to the commu - or sister in Christ. Young children, living in dependence 8 nity of the followers of Christ. So in So we as leaders in the church must upon their parents, ought naturally to baptism, the first actor comes as one ask of any candidate for baptism, Is assume their parents’ beliefs and val - professing faith in Christ, the second this profession of Christ real? Is it be - ues, and it is only as they grow to ma - actor, the church, hears that profession lievable? Since no one can truly profess turity that those beliefs can be owned. and affirms that profession and then re - Jesus as Lord apart from the convert - If baptism represents a conscious deci - ceives the one baptized into its fellow - ing work of the Spirit in his heart, the sion to turn from the world and to turn ship as one of its own. church must ask, What evidence is toward Christ, it seems wise to wait Baptism has, from the beginning, there of spiritual regeneration in this until a person has consciously felt the been seen as the point of entry into the person’s life? tug of the world, the flesh, and the visible body of Christ. On the day of Obviously, only God knows the devil, but has decided, in the face of Pentecost, Peter preached, calling for heart, and our judgment is only imper - these attractions, to follow Christ. They repentance and baptism, and “those fect and provisional. But it is still im - should not only be old enough to say who accepted his message were bap - portant for the church to make this “Yes” to certain questions put to them, tized, and about three thousand were judgment lest the church, through bap - but also be old enough to say “No.” added to their number that day” (Acts tism, give a person a false assurance of When does that happen? There is 2:41). Through baptism, they were faith. Sadly, this happens all too often. no set age. But as they enter adoles - “added”—they joined the company of I confess, I have done it myself. cence, children begin to develop this disciples, the church of Jesus Christ. We don’t want to marry people kind of independent self-awareness, Baptism in the name of Christ is bap - who aren’t ready for marriage, so we and are increasingly given the respon - tism into the body of Christ, and so shouldn’t baptize people who are not sibilities of adulthood. It is then that into the church (cf. Gal. 3:26-29). Bap - ready to follow Christ. Not only does the evidences of real conversion begin tism was the occasion at which a per - that put those people in spiritual dan - to manifest themselves more clearly, son was recognized as a Christian. In ger, it also weakens the witness of the becoming visible and recognizable by some parts of the world, it is still that church. Baptized unbelievers create a the church. For this reason, waiting way today, for faith is not considered false impression of what it means to be until the teenage years for baptism real until it is professed publicly (cf. a Christian, thereby hardening hearts seems appropriate. Rom. 10:9,10). and making it harder for us to share Does this mean that younger chil - In a wedding, which is a public act, the gospel. dren are not Christians? No, not neces - a man leaves his father and mother and This is why baptism is important— sarily. But in my mind they would fall is joined to his wife, and these two be - it is the church’s act of endorsement into a category used in the early come a new social unit in society. Bap - that a person is a believer in Jesus church. In addition to members and tism, like a wedding, is the visible act Christ, has been converted by the Spirit non-members, the church had a special by which we leave “this corrupt gener - of God, and can, therefore, be recog - category of people consisting of cate - ation” (as Peter calls it in Acts 2:40) and nized as a member of body of Christ. chumens—those undergoing the cate - are incorporated into a new and visible chism, the teaching, of the church. community of Christian believers. Baptism and Children That’s what children raised in the Becoming a Christian is a very per - church are—candidates-in-training for 10 sonal thing, but it is never private. So when should children become their baptism. If we wait until we see Being adopted as a child of God means candidates for baptism? This is a diffi - the fruit of conversion as children grow you immediately have lots of brothers cult area for , but not just for into their teenage years, we will be on and sisters, and God calls us to live in baptists. Paedobaptists must ask the more solid ground as a church in af - a family—a very visible and tangible firming their profession of faith, and 9 same question when it comes to dis - family embodied in a local church. cerning when a child is ready for con - their baptism will be more meaningful. Baptism is the initial means by which firmation, for communion, or for And at their baptism, these young new believers are recognized by that church membership. It is a difficult believers will also be ready to assume family and are welcomed into that question, because the issue of infant the responsibilities of church member - family, and enjoy the privileges and salvation is not addressed directly in ship as they are welcomed into that bear the responsibilities of that family. Scripture and all the clear examples in The responsibility of the church, then, Scripture of baptism are of adults. Bap - 9 On the community of faith, the disciples of toward those who come to be baptized tists seek to answer the question based Jesus , as a new family, cf. Mt. 12:46-49; 19:29 is to affirm those who offer a credible on what baptism clearly means in the profession of faith. (and par.).

Page 3 visible body of Christ that is the Baptism, first of all, proclaims of their baptism when he says to the local church, and they will be ready to God’s promise of death and judgment — Corinthians, “But you were washed, exercise the moral discernment called just what our sin brings upon us. Peter, you were sanctified, you were justified for in the church’s family meal—the in 1 Peter 3, compares the water of bap - in the name of the Lord Jesus Christ and Lord’s Supper. 11 tism to the overwhelming flood of by the Spirit of our God” (1 Cor. 6:11). judgment in the days of Noah. When 3. Baptism as God’s Act were plunged under the water, Paul Baptism and the Spirit says in Rom. 6, we were buried with Christ into his death. We went with As we have already seen, baptism The question naturally arises—What him to the cross, we entered his tomb, is the relationship between baptism and can be compared to a wedding. and our old life of rebellion and sin Through our profession of faith, we the saving work of the Holy Spirit, for was condemned and died the death it isn’t it the Spirit who washes us, who say “I do”—we pledge our faith to deserved through the death of Jesus God, promising to follow Christ all the unites us with Christ in his death and Christ on the cross. resurrection, and who joins us to the days of our lives. But in a wedding But in baptism we don’t stay under there are two who promise. And in bap - body of Christ, the church (cf. 1 Cor. the water! We are raised up—”We were 12:13)? How are baptism in water and tism, our promise is but a response to therefore buried with him through the prior promise of God, and that baptism in the Spirit related? baptism into death in order that, just as The connection between baptism in promise of God is reaffirmed, made Christ was raised from the dead visible, and, in fact, acted out, in the water and baptism in the Spirit goes through the glory of the Father, we too back to John the Baptist, who con - very act of baptism itself. Baptism is a may live a new life” (Rom. 6:4). Jesus visible expression of the gospel of God trasted his baptism in water for repen - now lives to give us new life. In bap - tance, in preparation for the coming of in Jesus Christ. It is God’s personal tism, we come up out of the water to promise to the person who comes in the day of the Lord, with the Messiah’s live that new life in Christ. In baptism, baptism in the Holy Spirit and fire—a faith. In that sense, God is the third Peter says, we are like Noah in his ark, actor in every act of baptism. baptism of refining judgment marking saved out of the judgment that threat - the beginning of the new age. When ens us (1 Pet. 3:20,21). Jesus comes to him, John wants to ex - In that same passage, Peter reminds perience Jesus’ baptism, but Jesus says, The Ministerial Forum us that the water is not only a symbol of No, not yet—and Jesus submits to judgment, it is also a symbol of cleans - John’s baptism instead. of the ing . That water washes us clean from After his resurrection, Jesus tells his Evangelical Free Church the dirt of our sin. Paul recounts the disciples in Acts 1:5—”John baptized words addressed to him by Ananias, with water, but in a few days you will Ministerial Association “Get up, be baptized and wash your sins be baptized with the Holy Spirit.” They away , calling on his name” (Acts 22:16). A review of opinions, viewpoints saw this as a sign of the coming king - In Heb. 10:22 we read, “let us draw near dom (v. 6), but Jesus speaks instead of and thoughts addressing biblical is - to God with a sincere heart in full as - sues facing EFCA Ministerial mem - this being the inauguration of the age surance of faith, having our hearts of mission—”you will be my wit - bers. Editor, Bill Kynes. Published sprinkled to cleanse us from a guilty under the direction of the EFCA nesses,” he says (v. 8). conscience and having our bodies washed The relationship of baptism in Ministerial Association Board mem - with pure water.” And in Eph. 5:26 Paul bers 2004-2005 Chairman: Rev. water and the reception of the Spirit in writes—”Christ loved the church and the rest of Acts is ambiguous, if not Harold (Bud) Smith, Dix Hills EFC, gave himself up for her, to make her Huntington Station, NY; Rev. Ken confusing. On the Day of Pentecost, holy, cleansing her by the washing with the promised Spirit comes upon the Cooper, West EFC, Wichita, KS; Rev. water through the word .” In some parts of Greg Gangwish, EFC, Willmar, MN; 120 in the Upper Room, in fulfillment the early church, those who were bap - of the prophecy of Joel without any Rev. Tom Garasha, Shiloh Commu - tized actually took off their old nity Church, Phoenix, AZ; Rev. mention of baptism. Then in his ser - clothes—the symbol of their old life of mon, Peter links the reception of the Jorge Herrera, Iglesia Calvary De sin—and were given new clothes when Placentia, Placentia, CA. Please send Spirit directly with baptism (Acts they came out of the water to symbolize 2:38). Elsewhere in Acts the reception correspondence to Cornerstone their putting on the righteousness of Evangelical Free Church, 3901 Gal - of the Spirit comes after baptism Christ, reflecting the truth of Gal. (Acts 8:14-17; 19:5,6), before baptism lows Road, Annandale, VA 22003. (E- 3:26,27. mail [email protected]) (Acts 10:47,48), or with no mention of In baptism, the promise of the baptism at all (Acts 18:25). The views expressed in The Min - gospel is displayed before our eyes, and isterial Forum are the author’s(s’) when we are baptized, we experience 10 Cf. Beasley-Murray, Baptism , p. 373. Cf. alone and do not necessarily reflect that gospel in a physical sense. We are also evidence of the children of Christian the views of the Evangelical Free joined to Christ, we share in his death parents as catechumens at the time of John Church Ministerial Association or its and resurrection, our sins are washed Chrysostom: J. N. D. Kelly, Golden Mouth: board of directors. away, and we are given new garments The Story of John Chrysostom—Ascetic, of righteousness. For this reason, it is Preacher, Bishop (Baker, 1995), p. 19. likely that Paul is referring to the time

Page 4 We may rightly conclude from this ation.” Baptism symbolizes not the for this reason I do not insist upon my that God is sovereign. He can act how - circumcision of the flesh but the “cir - position on baptism as a grounds of ever he likes, and the work of his cumcision without hands” (Col. church fellowship. Spirit is not tied to any outward act. 2:11,12)—spiritual regeneration. And 2. Charity. Even if the baptist po - However, enough of a connection be - in the new covenant, it is to the true sition is correct, I still want to receive tween baptism in water and the re - children of Abraham, the children of my paedobaptist brothers and sisters ception of the Spirit is established faith, that baptism now rightly be - as fellow believers. The time and that, theoretically at least, the two longs (cf. Phil. 3:3; cf. Gal. 6:15; Rom. mode of baptism is not an essential as - should be linked. Baptism in water is 2:28,29; 4:11,12). pect of the gospel, and so I will not the outward act that pictures the in - Baptism is the picture of a prom - make it a barrier to church fellowship. ward regenerating work of the Holy ise, the visible sign of an invisible 3. Theology. Baptism presents a Spirit. grace. It is a sign of God’s promise to visible and objective declaration of the In this sense, baptism is to be the us in the gospel, and it serves as a seal gospel, and its validity as such is not sign of the new covenant promise of of that promise as God acts in baptism nullified by the absence of the proper the prophets found so clearly in Ezek. to confirm the truth of the gospel in subjective response of faith. In such 36:25,26: our hearts. When we come in faith cases it remains a valid baptism, I will sprinkle clean water on and are baptized into the triune name, though not an effective and completed you, and you will be clean; God puts his seal upon us and claims one. This is similar to the preaching of I will cleanse you from all us as his own. the gospel. Its validity is not nullified your impurities and from all your Consider the marriage illustration by a failure of the hearers to repent idols. once again. The ring gives the prom - and believe. But when they do, that I will give you a new heart ises in the wedding a physical repre - preaching achieves its appointed end. and put a new spirit in you; sentation. The ring is given as a sign On this ground, I can accept the I will remove from you your of a promise given and of a promise paedobaptism of someone who has heart of stone and give you a received. Baptism is like a ring—given later come to faith as a valid baptism, heart of flesh. to us as a visible sign to remind us of though only their subsequent re - This is what Jesus was referring to the promise of God, a promise which sponse of faith has completed that when he said to Nicodemus that “no we in faith have received. baptism and made it effective. How - one can enter the kingdom of God un - Baptism is a visible form of the ever, since I am convinced that bap - less he is born of water and the Spirit” gospel, but it is more than just the tism properly ordered according to (Jn. 3:5). The kingdom which he came proclamation of the gospel found in God’s design is to embody both the to bring was a fulfillment of the prom - preaching. Baptism is also a visible ex - objective promise of God in the gospel ise of a new covenant, a kingdom of pression of the response that ought to and the divinely-inspired subjective the new age, characterized by life in accompany the gospel, for baptism is response of faith, I will not baptize in - the Spirit, and water is the sign and itself an act of faith and obedience. fants, and I will “re-baptize” those symbol of the outpouring of that Baptism, properly ordered, is, in who so request it. I believe the latter is 12 Spirit. the words of Beasley-Murray, the em - a matter of personal consciencIe of the John was the final representative bodiment of the gospel: “In baptism believer and is not required. of the old order, the old covenant (Mt. the Gospel proclamation and the hear - 11:11f.). His was a baptism of prepara - ing of faith become united in one in - tion . But the church’s baptism, the dissoluble act, at one and the same baptism given to us by Jesus, is the time an act of grace and faith, an act of sign of actual participation in the new God and man.” 13 And, I would add, it order, the new covenant. The church’s is also an act of the church by which a baptism in the name of Jesus Christ believer is received and welcomed into unites us to Christ, and through the body of Christ, the family of God. Christ, brings us into the new age of the Spirit. Christian baptism is the vis - ible sign of that regenerating work of A Personal Postscript: the Spirit which enables us to become children of God—”children born not If I hold to this theology of of natural descent, nor of human de - baptism, why am I not a Baptist? I cision or a husband’s will, but born of offer three reasons: God” (Jn. 1:13). 1. History. I recognize that The best background for under - paedobaptism has been the practice of standing Christian baptism, then, is the overwhelming majority of not the circumcision of the Old Testa - Christians throughout most of church ment, as paedobaptists argue, but the history. This includes the practice of eschatological baptism of John. As the Protestant Reformers, to whom I Paul says in Gal. 6:15—”Neither cir - owe a great theological and spiritual 12 Cf. John 4:14; 7:37,38. cumcision nor uncircumcision means debt. I humbly recognize that I could anything; what counts is a new cre - be wrong about paedobaptism, and 13 Cf. Beasley-Murray, Baptism.

Page 5 cluded, we learn that God is not just concerned with saving individuals, but PAEDO-BAPTISM: with families, with generations. A Biblical-Theological Argument At this point VanGemeren stated for the Transgenerational Nature that the Abrahamic covenant should not be understood primarily in terms of of the Sign of the Covenant physical descendents. Certainly there is concern for the children of the patri - by Willem A. VanGemeren or “families” ( mishpachoth ), which is archs (Gen. 15:5; 17:7), but this concern Professor of Old Testament used of the nations catalogued in chap - extends beyond the patriarchs them - Trinity Evangelical Divinity School ter 10 (see 10:31-32) and scattered in selves and their physical descendents (Reported by James Waldron Creekside chapter 11, is the same word used for who walk by faith to include the Gen - Community Church, Gainesville, FL) those “families” of the earth God will tiles who believe like Abraham (cf. Gen. bless through Abraham and his seed in 17:2-6; Rom. 4:11-24). That the covenant omparing the nineteen pages of 12:3. In other words, the story of the pa - is for the sake of the nations and not his handout to Dr. Kynes’ triarchs demonstrates God’s concern for merely Israel, VanGemeren insisted, is single page outline, Professor the world at large and not just the Jew - confirmed to each of the patriarchs. VanGemeren began his talk humor - ish people. Moreover, the Pentateuch is very ously acknowledging the complexity The broader context of Genesis 1-11 much concerned with the spiritual real - Cof his argument for paedobaptism. confirms the universality of the ities that accompany salvation and not Since Scripture itself does not explicitly covenant’s scope. Indeed, chapters 1-3 merely the physical aspects of the deal with the question of infant bap - in particular are cosmic, instructing Is - covenant with Israel (i.e., progeny, cir - tism, it becomes necessary, he argued, rael that God is no mere tribal deity, but cumcision, and land [Gen. 17:1-10]). In to go back to the Old Testament and as - the sovereign Lord of heaven and earth. fact, VanGemeren argued, Genesis 12- certain the basic pattern of God’s Moreover, the background against 50 was oringially covenant relationship with his people. which Genesis 12-50 penned for the comes to us is a in committing himself to wilderness genera - The Place of the world that is clearly tion and serves as a Abrahamic Covenant under judgment and Abraham and to his witness against their curse—a world consistant rebellion Dr. VanGemeren’s focus was over - groaning for redemp - children, God is (which is recounted whelmingly upon the Abrahamic tion. Beginning with committed to the for them in Exodus covenant, not just because it is the first the description of and Numbers). They covenant with Israel, and therefore mankind’s fall in formation of a were condemned for foundational for what follows, but more chapter 3, the ante - their failure to imi - importantly because it “sets the pattern diluvian narrative transgenerational tate the patriarchs. in substance and sign for the new vividly recounts the Though circumcised covenant expectations.” As in the new evils and corruptions community of faith in the flesh, the sons covenant, salvation is initiated by a gra - of the race, climaxing of Israel failed to be cious God (Gen. 12:1-3; cf. Titus 3:5) and in the tragic pronouncement of 6:5ff., circumcised in heart (e.g., Dt. 10:16; cf. justification is by faith alone (Gen. 15:6; and ending dreadfully with the great 30:6; Rom. 2:28-29), and so demon - Rom. 4:1-17). We also see that the right - flood of God’s wrath in chapter 7. This strated that they were not truly sons of eousness of God is not merely received serves to underline what VanGemeren Abraham. The Pentateuch, then, serves internally by faith, but outwardly sealed terms the transgenerational rebelliousness as a testimony against the nation of Is - to Abraham and his children in a sym - of Adam’s children. rael in their failure to walk in the foot - bolical act: the covenant rite of circum - Certainly there were bright stars in steps of Abraham, and so be true cision (Gen. 17:7,11; Rom. 4:11). This, it the midst of that dark night (e.g., Enoch, members of the transgenerational com - will be argued, corresponds to the rite Lamech, Noah). But there was a lack of munity of faith. of baptism in the new covenant (Col. continuity, a lack of transgenerational stability. In view of this, VanGemeren 2:11-12). In order to properly frame our The Hope for a understanding of the new covenant argued, it is apparent that God’s then, it is essential for us to first outline covenant with Abraham and his off - New Humanity the structure and purpose of the Abra - spring is the divine “antidote” to the transnational and transgenerational re - That this community would con - hamic. tinue through the generations was the To rightly understand the covenant belliousness of the human race. In other words, in committing himself to Abra - hope of the patriarchs and matriarchs with Abraham as it is unfolded for us in of Israel. When Jacob, the blessed son Genesis 12-50, we must read the story of ham and to his children, God is com - mitted to the formation of a of Isaac (Gen. 27:28-29), the promised the patriarchs in the context of the son of Abraham (15:4), in turn blessed whole Pentateuch. The immediate con - transgenerational community of faith —a continuous line of godly men and his own son Joseph in 48:15-17, his de - text of Abram’s call in Genesis 12 is the sire was that the line of godly people scattering of the nations at Babel in the women (spiritually) descended from Abraham. Hence, VanGemeren con - would “greatly increase upon the previous chapter. Dr. VanGemeren earth.” VanGemeren identified this noted that the Hebrew word for “clans”

Page 6 part of the eschatological dimen - is more fully apprehended as we grow logical promise of the new creation. sion of the Abrahamic covenant: the in faith, such that “sealing” can be un - Furthermore, as we trace the progress hope for a new humanity. derstood as a process, rather than sim - of redemption through Moses, David, This eschatological dimension is ply as an event. However, the sign yet and the Prophets, we see that the evident from the very beginning. “seals” a measure of grace to the recip - Abrahamic covenant, both in its trans - When Abraham first left his family’s ient prior to individual faith. This generational structure and its soterio - settlement in Haran to follow the Lord, grace, VanGemeren explained, is the logical and eschatological substance, it was no mere earthly city in the land acceptance of the child into the com - provides the framework for the new of Canaan he was seeking, but “the city munity of the redeemed as “clean and covenant. After a brief overview of the which has foundations, whose archi - holy” (see 1 Cor. 7:14). Here he Mosaic and the Davidic covenants and tect and builder is God” (Heb. 10:11; cf. pleaded with Free Church pastors not how they anticipate the new, VanGe - Rom. 4:13). Similarly, when Lamech to baptize infants in the privacy of their meren focused on the prophets—par - named his son “Noah” (Gen. 5:29), he studies or the parents’ homes, but dur - ticularly Isaiah, Jeremiah, Ezekiel, and expressed his longing for rest through ing the worship service. It is a “church Joel. For example, he noted the new the final (i.e., eschatological) removal event”, whereby the child is received covenant promise of the coming Spirit of the curse (cf. Heb. 4:9-10; Rev. 22:3). into the life of the congregation as a in Isa. 59:21 and the transgenerational In a word, the hope of the godly has al - participant of the visible community. emphasis in the passage. He compared ways been a new creation: a restored this to the apostle’s statement in Acts cosmos, liberated from the curse, and A New Way of Life 2:38-39, insisting that the picture a righteous humanity, faithful to the painted by Isaiah and Peter is a line of God of Abraham, Isaac, and Jacob (cf. As with regard to Moses’ original faith, passed on from grandparents, to Rom. 8:20-25). audience, the life of the community is parents, to children, etc., with the Spirit Yet, Dr. VanGemeren concluded, Is - to be modeled after the faithfulness of sealing the promises of Abraham to be - rael as a nation did not and would not father Abraham, to whom God said, lievers and their children. continue in the path of the covenant. “Walk before me and be blameless!” In But it was not as though the covenant Abraham we see not only salvation re - A Final Word of God with Israel failed! For one, we ceived by grace through faith alone, are reminded that the covenant was but an ongoing lifestyle of faithfulness VanGemeren concluded his talk not just for Israel, but for the sake of and integrity. VanGemeren added that with a three-fold appeal to his the nations. Secondly, to quote the the sign, accompanied by the sealing of audience. First, he encouraged the apostle Paul, “not all Israel is Israel.” the Spirit, produces the patriarch’s vi - Free Church to maintain its diversity Being a physical descendent never sion of the new humanity, the new cre - on the baptism question. Second, he guaranteed one a share in Abraham’s ation. As a result, these true members encouraged the churches to embrace eschatological inheritance (e.g., Mt. 3:9- of the covenant are willing to suffer paedobaptistic pastors in their midst. 12). alienation and persecution in this Lastly, he repeated his plea that those world, as did the patriarchs before who do practice infant baptism not do Sign and Seal them, for the sake of the righteous God so in secret, but openly and publicly, who will usher in a new creation. He offering a full explanatiIon of its When God gave the covenant to calls this “a kingdom vision,” and en - meaning and significance. Abraham and his children, he also couraged the audience as pastors and gave the sign of circumcision (Gen. parents to cultivate this vision in their 17:11ff.). As noted, the sign of the children, as opposed to merely offering covenant does not guarantee true them a list of do’s and don’t’s. membership (which is by faith). Spiri - Dr. VanGemeren reiterated his con - tual authenticity was just as crucial clusion that the Abrahamic covenant then as it is now in the new covenant. anticipates and models the new But the sign did mark the child as a covenant, both in demonstrating the member of the visible community of righteousness by faith and the eschato - Abraham. Circumcision thus served as a re - minder to the child that he is responsi - ble for himself and for his family to live BAPTISM IN CHURCH HISTORY as a faithful participant of the commu - By Scott Manetsch baptism” of the church as a basis for nity, and so demonstrate the authenti - Professor of Church History unity at Ephesus. Baptism, of course, is cating work of God’s Spirit in his life. Trinity Evangelical Divinity School and has been a major source of con - Here VanGemeren distinguished be - (Reported by James Waldron tention and division among Christians. tween the “sign” of the covenant (i.e., Creekside Community Church, Is baptism a sacrament conferring circumcision and baptism) and the Gainesville, FL) grace or an ordinance that, among “seal” (i.e., the regenerative work of other things, testifies to faith? Is bap - the Spirit). The sign is rich in what it eading from Eph. 4:4-6, Dr. Scott tism rightly received by infant children signifies, but its significance is only ap - Manetsch noted the irony that of believers or by confessing believers prehended through faith. Moreover, it Paul would appeal to the “one only? Should this ceremony be per -

R Page 7 -formed through immersion alone bishop. Only after all this could the away sins and sanctify a man unless he or are pouring and sprinkling appro - baptized persons receive the Lord’s also has the Holy Spirit.” Moreover, priate? In the battle over baptism, Supper. several early Christian authors defend oceans of ink have been spilled, and, Generally, there is a trend in church the primacy of faith for salvation (e.g., tragically, a good deal of blood as well. history toward delaying baptism for Letter of 1 Clement , 32,33), contra an ex Why look at this question histori - the sake of catechetical instruction. The opere operato view of the sacraments. cally? As George Santayana famously baptismal liturgy became especially So, by the third century, some did said, “Those who ignore history are elaborate, perhaps indicating an al - apparently see a power inherent in the doomed to repeat it.” Positively, his - most magical view (e.g., baptismal re - “sacred waters.” Yet many early church fathers present baptism as a sign and a seal of God’s saving work. Generally, there is a trend in church history As a sign, it was a testimony to faith and an initiatory rite. But as a seal of toward delaying baptism for the sake of God’s grace, it was understood that something was happening in the catechetical instruction. process. Hence the close connection we find between the symbols and the real - ities symbolized in the church fathers. torical study can and will enrich our generation). We see again that Whatever the case, it is clear that bap - understanding of Scripture. By study - immersion is the preferred mode. Usu - tism is of central importance in the re - ing the past, we enter into a rich con - ally baptisms took place in natural or ligious life of the early church. Baptism versation with great thinkers and existing sources of water such as was neither optional nor marginal in exegetes of the past, who strove to un - rivers, fountains, pools, and the sea. the lives of believers. derstand the same texts we struggle with today. Ultimately our authority is Baptismal Theology The Baptism of Children not St. Augustine, Luther, or Calvin, but the Word of God. Nevertheless, The first full discussion on the What about children? Did the early does not mean that Scrip - meaning of baptism comes from Ter - Christian church baptize infants? ture is our only source for theology, but tullian in the early third century in On Again, Tertullian is the earliest Chris - that Scripture alone is our ultimate and Baptism , but it is in his Against Marcion tian author to explicitly discuss the final appeal. that Tertullian succinctly outlines four matter ( On Baptism , c. 200). Ironically, basic gifts conferred in baptism: 1) for - he argues against the practice of bap - Development in giveness of sins, 2) deliverance from tizing infants, which was practiced in Baptismal Practices death to life, 3) regeneration, and 4) be - Carthage at the time. Tertullian’s con - stowal of the Spirit. These elements are cern seems to be for those who would In the earliest Christian writings testified to by other church fathers as waver from the faith after their bap - outside of the New Testament, baptism well. tism. The question, appears to be a rather simple cere - But to what ex - of course, is whether mony. According to the Didache (c. tent did the early it is clear that baptism is he is combating a 100), converts are apparently baptized church believe that novel practice or one without any prolonged period of cate - the rite of baptism of central importance in that has apostolic chetical instruction, and the ritual it - actually bestowed the religious life of the origins. self, in contrast to later developments, what it proclaimed? Within fifty was unadorned and minimal. Baptism What is the precise early church. Baptism years of the appear - was to be done by immersion in cold, connection between ance of Tertullian’s running water if possible (apparently regeneration and the was neither optional treatise, infant bap - representing the living water men - baptismal waters? tism was being prac - tioned in John 4). If not, pouring was This question is nor marginal ticed in many deemed acceptable (as was the use of difficult to answer as in the lives of believers. regions within the warm water). there are real ten - Christian world. We Only a century later, baptism was sions within the sources. Some of the see this practice reflected in the works to become a very involved and ornate texts indeed sound as if at least some of Hippolytus, Origen, and Cyprian. ritual. We read in Hippolytus’ Apostolic of the fathers would have been close to Origen could write, “the Church has Tradition (c. 215) that the catechumen a doctrine of baptismal regeneration. received a tradition from the apostles would have prepared for this bap - However, from what we know regard - to give baptism even to little children” tismal service with three years of ing the practice of the church, there (Comm. in Rom ., 519). In fact, Cyprian preparatory instruction. The elaborate were careful restrictions on who might and 66 other bishops of the North ceremony included a rite of exorcism, a be baptized. Baptism was adminis - African church formally approved in - confession of the Trinity, a threefold tered to those who already displayed fant baptism immediately following immersion in the water, anointing with the fruits of repentance and spiritual birth, rather than delaying baptism till oil, the donning of new robes, and re - transformation. Thus Cyprian says, the eighth day (perhaps paralleling the ceiving a holy kiss from the presiding “Water alone is not able to cleanse Jewish tradition of circumcising infants

Page 8 on the seventh day). Hence, by the church with its required catechetical Baptism and the year 251, infant baptism was regularly instruction and a confession of faith. practiced in North Africa with the Hence, Tertullian’s defense of believer Reformation sanction of the church. baptism is a scriptural defense against The three great reformers, Luther, On these matters historians are in a post-apostolic development. Zwingli, and Calvin, would have an agreement. But there are four main On the other hand, paedobaptists enormous impact on the church’s un - areas regarding the history of the early argue that there is implicit textual evi - derstanding of the sacraments. They all church’s practice of baptism where his - dence for the practice of baptizing in - believed in infant baptism, and they all torians do not agree. First, is there im - fants. The fact that the texts are silent participated directly or indirectly in the plicit evidence of infant baptism before in condemning infant baptism, or in persecution of Anabaptists. Unlike Au - the year 200? For example, some sug - prescribing a minimum age for bap - gustine, all three held out hope that un - gest that Polycarp’s testimony of being tism, or making a provision for infant baptized infants who died would be Christ’s servant “for 86 years” before children of believers, all suggest that saved. All three rejected baptismal re - his martyrdom in c. 155 indicates that the OT practice of circumcising infants generation (despite the latter develop - he was baptized as an infant or small served as the model of emerging bap - ments of certain Lutheran theologians). child. tismal practice. Lastly, all believed that re-baptism was Second, historians disagree unnecessary for those who converted to from Catholicism. whether the testimony of later church Baptists in the fathers can be trusted when they claim Luther’s defense of infant baptism that infant baptism has apostolic ori - Middle Ages? against the Anabaptists was varied gins. For example, in the early fifth and ultimately, for many, theologically century Augustine wrote, “The custom What about baptismal practices unsatisfying. Luther’s contribution to of our mother church in baptizing in - during the Catholic Middle Ages? paedobaptistic theology may be fants must not be disregarded, nor be Were there believer baptists after Au - summed up in his phrase: “When accounted needless, nor believed to be gustine and before the Reformation? faith comes, baptism is complete.” It other than the tradition of the apos - Augustine was pivotal in the develop - was Ulrich Zwingli, who, through his ment of medieval sacramental theol - heated debates with the radical disci - tles.” th Third, does the practice of post - ogy. In 418, at the 16 Council of ples at Zurich, would blaze the path poning baptism in the fourth century Carthage, the rejection of infant bap - for the covenant-theological argu - prove that believer’s baptism was still tism is anathematized under the influ - ment, paralleling baptism in the new the preferred mode at that time? Dur - ence of the great bishop of Hippo. covenant to the old rite of circumci - ing this period, we find that children Augustine believed that baptism was sion. born of Christians are not baptized necessary for salvation. He did not Calvin would go on to argue that, until their 20s and 30s. The list of those argue that the waters of baptism were in addition to being a confession of baptized latter as adults includes such magical, but he did argue that the faith (per Zwingli), baptism is also a notables as Gregory of Nazianzus (b. promise of God was that, through means of grace by which God nour - 329), John Chrysostom (b. 344), Basil them, original sin was washed away, ishes and fortifies our faith. Following the Great (b. 331), Ambrose (who was and for adults it washed away both the Swiss reformer, he would argue baptized after he was elected bishop), original and per - that children of believers are part of the Jerome (b. 342), and the great Augus - sonal sin. This would covenant of grace, tine (b. 353). Is this evidence that bap - be the doctrine of the Augustine was pivotal and thus rightly re - tism of infants was not normative in for ceive the sign of the the early church? Or does this reflect the next thousand in the development covenant. Calvin the prevailing view at the time that years. further developed (particularly heinous) sins committed But were there of medieval Zwingli’s covenant after baptism could not be forgiven? It underground Bap - sacramental theology. argument, and should be noted that Ambrose, tists during that pe - teased out more Chrysostom, Jerome, and Augustine riod? Some have maintained that the fully the parallel between circum - all argued for the baptism of infants. Paulicans and Petrobusians were cision and baptism. examples of such groups, preserving Regarding the so-called radical The Argument the apostolic tradition and rejecting reformation, scholars today have from Silence infant baptism. Unfortunately, these painted a complex picture of the early groups were heretical. The Walden - Anabaptist movement, showing that Finally, how should we interpret sians are often included among those the movement did not simply arise the silence of the early centuries? On who rejected infant baptism, and they from among the around the one hand, credobaptists argue that were orthodox, even evangelical. Zurich, but that independent sources the silence in the sources of the first However, it is not clear that they re - developed in southern and centuries on the matter of infant bap - jected infant baptism per se, as much Dutch Netherlands. Most famous are tism is strong evidence that the prac - as the baptism of the Roman Catholic Ulrich Zwingli’s disciples (e.g., Felix tice was not apostolic. Moreover, infant Church in particular. Manz and Conrad Grebel), who went baptism, it is argued, appears incom - on to defy their teacher and the Zurich patible with the practice of the early city council, embracing believer’s

Page 9 baptism, and so embracing their firm our unity in “one baptism.” A Core Biblical Commitments own deaths in 1525. Anabaptist suffer - great strength of EFCA is that it wel - ing would only increase as the years comes both infant and believer baptists As one considers EFCA history, wore on, particularly after 1529, when into fellowship. There is historical jus - there are five core biblical commit - Charles V declared adherence tification for caution over this issue. We ments that have served as the founda - a capital offense. should be careful about being dog - tion for many of the decisions that Perhaps better known is the Dutch matic about silence, yet we should also have been made theologically and priest turned persecuted radical re - determine how this general principle is practically in our movement: 1) former, . There are three to applied in matters of baptismal “Where stands it written?” is an ex - notable themes within Simons’ prolific practice. For example, in light of the pression of our commitment to the output. First, faith does not follow charity of Luther, Zwingli and Calvin Bible as our sole authority— sola Scrip - from baptism, but baptism follows regarding Catholic baptism, is it ap - tura (bibliology). 2) “All believers but faith. Second, in - propriate for us to believers only” states our commitment fants are not capa - (re)baptize believing to being a believers’ movement and in - ble of faith and There is historical adults who were bap - cludes within it a statement of our un - repentance, and justification for tized as infants in a derstanding of salvation (soteriology) hence should not be Christian church? and of the church (ecclesiology). This baptized (thus re - caution over this issue. Also we may con - statement is both inclusive (“all believ - jecting Zwingli’s sider whether it is ap - ers”) and exclusive (“believers’ only”). and Calvin’s parallel of baptism and propriate for believers to take part in 3) “Major on the majors and minor on circumcision). Third, baptism is the the Lord’s Supper who have not yet ex - the minors” is rooted in our theology public initiation of the believer into the pressed their discipleship through bap - (doctrine). We would not waver on the life of radical discipleship. It is the pub - tism. major doctrinal issues, but neither lic act of taking up the cross and fol - Lastly, we would do well to recon - would we divide over minor matters. lowing the Suffering Servant. sider the priority of the ordinances of 4) “In essentials unity, in non-essentials both the Lord’s Supper and baptism charity, in all things Jesus Christ” gets within our worship services. Is bap - at the heart of our lives together, our Conclusions and Questions tism a significant event in the life of fellowship (ecclesiology). 5) Our our churches or is it a marginal (even “Blessed hope” focuses on Christ’s re - In view of this historical survey, we optional) observance? How often do turn and the urgency and hope that ac - may draw a few conclusions. One, this we celebrate the Lord’s Supper and companied it (eschatology). These five brief overview challenges us to revisit does it reflect the significance it has commitments created and then mani - the question of the theological mean - had for God’s people throughout the fested the ethos or spirit of a move - ing of baptism. Is it merely a sign, a centuries, or is itItreated as an add-on ment which continues to this day and public testimony of faith, or is baptism in our services? which should inform our discussion of something more? The testimony of the baptism. early church and the theolo gy of Luther and Calvin affirms that baptism is both sign The Concerns of and seal of God’s grace Second, we are challenged to reaf - Our Forebears The EFCA traces her roots to the Reformation of the sixteenth century, with a commitment to the five solas of BAPTISM IN THE EFCA the Reformers: grace alone, faith alone, Christ alone, Scripture alone and God’s by Greg Strand lical and theological underpinning of glory alone. Moreover, there was a EFCA Director of Credentialing the SOF. As a result, the EFCA history strong belief in the priesthood of all be - and Biblical Theology and our SOF may not be known well, lievers. This is why there was such which has given rise to many people great concern when the state—Swe - Why This Topic? concluding that their own position den, Norway, Denmark—determined equals the EFCA position. Specifi - what the church would or could do. he EFCA is now two, three, and cally, the EFCA position on baptism is Because was the state four generations beyond the one of the things that makes this church, clergy were state employees, merger of 1950. For the framers, movement unique. Since this ordi - with the result that some were uncon - the Statement of Faith (SOF) was at nance has not been formally dis - verted. Moreover, the state also deter - the core of their being; it was a living cussed in a large EFCA gathering mined church membership and the T since the merger, many have nar - document. For “children, grandchil - celebration of the Lord’s Supper. dren, and great-grandchildren,” it has rowed our unique position, which is Based on the spiritual seriousness become a statement or document, but why it is time to discuss this impor - which one ought to bring to the Lord’s it may (or may not) be living. Both tant matter once again. Supper, there was an additional con - time and history have blurred the bib - cern that the Supper was celebrated by some who were unconverted.

Page 10 In fact, A. T. Olson concluded that not to be regarded as means of salva - to be observed by the Church during “the cup was the catalyst” for the tion.” This became article # 7 in the the present age. They are, however, founding of the EFCA. 1950 EFCA merger SOF, to which we not to be regarded as a means of salva - subscribe to this day. tion.” In this article, we say “yes” to Resolution, Creed or this being an ordinance, but “no” to The Merger Statement this being a sacrament in any salvific Statement of Faith sense. We say “yes” to baptism, but of Faith “no” to a denial of the necessity of bap - In the Free Church movement, tism for this present age (responding there has always been a commitment As the SOF was drafted, there were against the current trend of hyper-dis - to the Word of God. For many this was a number of important foundational pensationalism [Bullingerism, sufficient. There was no need to have guiding convictions regarding bap - O’Hairism, Grace Fellowship]). We a creed outside the Bible (which by de - tism. The founders emphasized union say “yes” to being saved by grace, but fault becomes a creed). Moreover, with Christ and fellowship with other “no” to baptismal regeneration (re - there was also a concern that if any - believers, as there were godly believers sponding against an ancient tradition thing was “added” beyond the Bible it on both sides of this issue—paedo- and found in the mainline churches that sounded too much like the state church believer-baptists. Moreover, they had had embraced an ex opera operato un - from which they came, a creed devoid lived through far too many divisions derstanding of the ordinances). of life. In 1884, the Swedish Evangeli - over baptism (e.g. Anabaptists, Johan cal Free Church drafted a single state - Bomstad in 1852, Finland [Swedish] in ment that addressed the inspiration the 1930s). This meant that the state - Strengths and Weaknesses and inerrancy of the Bible. In 1912, the ment would be born through conces - Evangelical Free Church Association, sions on minor matters, without There are both strengths and weak - Norwegian-Danish, approved a SOF compromise on the major matters. nesses in this movement known as the that included 12 articles. Article 8 said Most in the Free Church movement EFCA. First, we count it a strength that this regarding baptism: “We believe were baptistic, i.e. they believed that this is a fellowship of believers that is that the Lord has given His Church baptism was to be of believers and the not sectarian. There are not many two sacraments: baptism and com - mode was through immersion (though minor things that will divide us. munion. 8.1. Baptism in the name of not necessarily Baptistic—requiring Rather, we fellowship around the the Father, Son and Holy Spirit. Free - believer baptism for membership), but major biblical truths. Second, we dom of conscience is given as to age they refused to make this the litmus model, at least to some degree, the one - and mode.” test for fellowship or membership. The ness for which Jesus prayed in His In preparation for the merger, the founders were very clear that baptism High Priestly Prayer (John 17). Third, Ministerial Association of the EFCA is a biblical command, so it must be the founders kept their finger in the (Swedish) approved a resolution in practiced, but there was freedom of text, were aware of history and tradi - 1947 that contained nine articles. In - conscience regarding the time and tion, and were discerning of current terestingly, the tenth article, that was mode. There is no equivocation on the trends and how those beliefs were not included, contained a statement requirement for baptism and the ne - chipping away at the foundation of the about the necessity of believer baptism cessity of salvation by grace through gospel. This is very important for us to by immersion. The editor of The Evan - faith. But there is among Free Church remember today. gelical Beacon (July 1, 1947) explained people liberty with charity on the time But we must also acknowledge the rationale for its exclusion: “Though and mode of baptism. some weaknesses. First, the expression almost all of our pastors advocate and Another important principle was “a means of grace” has wrongly been practice water baptism by immersion, that requirement for membership in equated with “a means of salvation.” they were willing to leave this out of the local church must not be greater God has ordained multiple “means of their doctrinal statement in considera - than membership in the universal grace,” i.e. those means he has or - tion of the views of a limited number Church. Therefore, nothing was re - dained in the Word for the spiritual who hold that water baptism is not quired beyond faith in Christ alone sustenance and nurture of the believer. necessary for this dispensation of (salvation). Rooted in the core biblical But these means are not salvific. Sec - grace.” This meant that the EFCA truths stated above, the founders were ond, ordinances have become a non-es - (Swedish) SOF said nothing about the aware that the Free Church was an sential for fellowship, and by default ordinances. evangelical movement that was not they have been understood as an adi - On June 13, 1950, two days prior to primarily about baptism, but rather aphora, i.e., a matter of indifference, the adoption of the general statement about the inspiration and inerrancy of and are too often neglected. Third, the by the merger conference, the Ministe - Scripture, the deity of Christ, and re - ordinances have not been studied rial Association of the Evangelical Free generate membership. Article #7 in much or understood well. There has Church of America (Swedish) adopted our SOF would not only contain affir - not been careful thought about how an amendment to their Statement on mations, but also denials, which ad - the ordinances are to be a central part the ordinances, which became article dressed both current trends and of the life of the church. There is no 10: “We believe that water baptism ancient traditions. sense how they relate to one another. and the Lord’s Supper are ordinances Specifically, we state in article #7 to be observed by the Church during that “We believe that water baptism the present age. They are, however, and the Lord’s Supper are ordinances

Page11 Conclusion a good reminder to us. We are always reforming to the WIord of God, where We must be committed to working it stands written! out this motto: Ecclesia Reformata et Semper Reformanda—the Church Re - formed and Always Reforming. That’s

Second, can I challenge you to rethink your biblical theology and CONCLUDING REFLECTIONS practice of the ordinances? I am not attempting to change your theology, from our EFCA President Bill Hamel but rather challenging you to know This conference has been a great As the “free church” grew and what you believe. Do you attach the reminder of one of the reasons I am moved toward merger in this country, same value to the ordinances as our proud to be the President of the Evan - it was influenced by Moody Bible In - Lord did and the Scriptures do? Can I gelical Free Church of America. Those stitute and dispensationalism. How - challenge you to a fresh study of the gathered have modeled our distinctive ever, mode and timing of baptism were biblical texts? A clear theology of the of being able to discuss, even debate, not major issues at the time of the writ - ordinances will lead to meaningful differences of theological understand - ing of our Statement of Faith. Article celebration. It is my observation that ing while accepting other viewpoints. seven of the Statement of Faith does the ordinances are not a significant What other denomination has built address two issues of the day (1950)— worship experience in many of into its DNA a clear understanding of baptismal regeneration and a form of our churches. Is this the result of poor the major theological issues while al - hyper-dispensationalism that denied theology? lowing distinct differences on what we that baptism was for the church age. Third, please retain or build the have identified as minor issues? The As the grandson of a Dutch immi - EFC ethos in your church. Hold your conference participants deserve recog - grant Presbyterian pastor, I had the positions with humility, always nition for the spirit and enthusiasm of privilege of being raised in the distinc - remembering that the Scriptures are the discussion. tive ethos of the EFCA by godly par - inerrant, not our interpretation. The While the EFCA is a Bible-centered ents. However, it was not until I was a EFCA is a believers’ movement that movement, we must admit that our second year student at Trinity Evan - doesn’t exclude believers from fellow - history both describes and to some ex - gelical Divinity School that I was con - ship over interpretations of the Scrip - tent has determined who we are. The fronted with the importance of being tures that are not included in our core ordinances of Baptism and the Lord’s baptized as a step of obedience to beliefs. This ethos has historically Supper have played a significant role Christ. Somehow, this wonderful been part of the wonderful dynamic in that historical development. Fol - movement of God, which was histori - we have enjoyed. lowing the revival that swept across cally linked to the importance of the or - Finally, I challenge you to lead northern Europe with the resulting dinances by the 1950s, had devalued your congregation in meaningful cel - “readers groups” (small groups) of be - them. In the three Free Churches I at - ebration of the ordinances. The lack lievers springing up, our “free church” tended as a child and young man, bap - of teaching on the ordinances or rou - forefathers began to recognize the trou - tism was ignored and too often the tine observance give evidence to our bling reality of unregenerate clergy Lord’s Supper was an obligatory rite devaluation of the rites Christ gave us administering the ordinances in the with very little thought given to the ob - to celebrate. While we may shy away state churches. As Dr. Olson has servation. I have come to the conclu - from the terminology “means of stated, the catalyst for the develop - sion that I missed 23 years of rich grace,” the ordinances are given to us ment of a new believers’ movement meaning and worship surrounding the by our Lord to nurture the faith of his was the cup. However, baptism was ordinances. people. It is my conviction that the motivation for massive numbers to baptism and the Lord’s Supper were immigrate to North America, because Concluding Exhortations given to be central to our worship and baptism determined one’s birth certifi - discipleship. If this can be defended cate, citizenship, and burial rights, and Therefore, let me conclude with biblically (and I believe it can), why are all three were controlled by the state four exhortations. First, I encourage the ordinances not more meaningfully church. you to understand and honor our observed in many churches? Warm-hearted believers who saw EFCA heritage . Our EFCA forefathers Biblically and historically, the the emptiness and abuse of ritual with - paid a price for the privilege of cele - ordinances have been prominent and out a transformed heart did not reject brating the ordinances as a believers’ meaningIful. Are they in our ministries infant baptism or the Lord’s Supper. church. They resolve to be biblical today? They did, however, believe that these with a commitment to unity and ordinances should be administered in acceptance of others with a differing the context of a believer’s church. biblical view within broader evangeli - cal parameters.

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