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Baptismal regeneration, the literal meaning of which is "being generated again" (regeneration) "through baptism" (baptismal), is the doctrine within some Christian denominations that holds that salvation is dependent upon, or more precisely, mediated through, the act of baptism; in other words, baptismal regenerationists believe that it is ordinarily necessary for one to be baptized in order to be saved. Not as a denial that faith alone saves, but as a confession of a divinely-ordained means by which the Gospel comes and creates faith. Critics of the concept frequently allege that the concept of baptismal regeneration tends to emphasize form (including the role of water) instead of meaning; supporters of the concept may identify meaning with form and cite biblical passages such as Luke 6:46.[1]
Adherents of this doctrine include Roman Catholic[citation needed] and Orthodox[citation needed]Churches and both Old High-Church and Anglo-Catholic factions of the Anglican[citation needed] Church. It is also taught by Mormons.[citation needed] Lutherans are thought to purport this doctrine,[citation needed] but article 251 of Luther's Small Catechism recognizes this is not an absolute necessity, only an ordinary ministerial means that if despised in unbelief, condemns on account of its rejection in unbelief. Churches associated with the Restoration movement, which includes the Churches of Christ, are sometimes alleged[2] to support the doctrine of baptismal regeneration, a contention which the Restoration Movement churches themselves deny.[3][4]:133
The doctrine of the Roman Catholic Church on this matter is that, while, in John 3:5 Jesus himself affirms that baptism is necessary for salvation,[5] the effects of sacramental baptism are brought about also by "Baptism of blood" (dying for the sake of the faith)[6] and "Baptism of desire", whether explicit, as in the case of catechumens,[7] or implicit, as in the case of anyone who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it,[8] while, as regards children who die without baptism, the Church entrusts them to the mercy of God.[9] In Roman Catholic teaching, baptism, like all the sacraments, presupposes faith and by words and objects also nourishes, strengthens, and expresses it.[10] "Baptism is the sacrament of faith (cf. Mark 16:16). But faith needs the community of believers. It is only within the faith of the Church that each of the faithful can believe. The faith required for Baptism is not a perfect and mature faith, but a beginning that is called to develop."[11]
Baptismal regeneration is held to be heretical by Reformed churches. Leonard Feeney's propounding the view that water baptism is absolutely necessary for salvation brought him into conflict with the Roman Catholic Church.
Criticisms
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Scriptures such as Acts 2:38 and 1 Peter 3:21 are used by proponents to support this teaching.
Opponents often cite the account of Luke 23:43 where Jesus, when on the cross, said to one of the thieves crucified with him, "Today, you shall be with me in paradise," although there is no record that he had been baptized. Proponents allege that, before Jesus' death on the cross, he did at times forgive sins for differing reasons and with differing actions on the part of the one forgiven (cf. Mark 2:2-5, Luke 7:36-48) but, since his death, one must be united with him through baptism (Romans 6:3-7).
[12] Naturally, this argument is rejected by Christians who believe that God has always saved people by the same means for the same reason.
The Protestant position further asserts that (1) all things necessary for salvation and concerning faith and life are taught in the Bible clearly enough for the ordinary believer to find it there and understand; and (2) Scripture alone (Sola Scriptura) is their authority.[13] See also Sola fide.
Evangelical, Fundamentalist, and Pentecostal Christians emphasize the need for a conversion experience that involves a personal, and sometimes intense, encounter of the individual with the power of God. Generally, these denominations teach that those without such a conversion experience are not "saved" and therefore are not true Christians. These groups frequently refer to personal salvation as being "born again." This term comes from Jesus' conversation with a Pharisee named Nicodemus, a member of the Jewish ruling council (John 3:1-21). Jesus told him, "no one can see the kingdom of God without being born again." (John 3:3-7)[14]
Notes
- ^ "And why call ye me, Lord, Lord, and do not the things which I say?"
- ^ [1], [2], [3], [4], [5], and [6].
- ^ "If by baptismal regeneration the accusers mean that the act of immersion inherently regenerates or converts or saves a person, then the charge is not true. From the earliest days of the Stone-Campbell Movement, the teaching has been that the only proper subjects for baptism are those who have faith in Jesus Christ as the Son of God and who repent of their past sins. It is the blood of Jesus that cleanses people from all sin by his grace. Baptism is not a ritual act that has inherent redeeming power. It is not true that when people “get baptized,” they are automatically “born again.”" Douglas A. Foster, "Churches of Christ and Baptism: An Historical and Theological Overview," Restoration Quarterly, Volume 43/Number 2 (2001)
- ^ Tom J. Nettles, Richard L. Pratt, Jr., John H. Armstrong, Robert Kolb, Understanding Four Views on Baptism, Zondervan, 2007, ISBN 0310262674, 9780310262671, 222 pages
- ^ Catechism of the Catholic Church, 1257
- ^ Catechism of the Catholic Church, 1258
- ^ Catechism of the Catholic Church, 1259
- ^ Catechism of the Catholic Church, 1260
- ^ Catechism of the Catholic Church, 1261
- ^ Catechism of the Catholic Church, 1123
- ^ Catechism of the Catholic Church, 1253
- ^ A view countervailing application of the thief-on-the-cross episode to the church age is that the thief, whether or not he had been baptized before being on the cross, was dying anyway under the Mosaical Law. Jesus Christ himself was still alive, and consequently there was no death or resurrection of Christ to emulate in baptism; further, the church was not established until Pentecost, over 7 weeks later, meaning that at the cross there was yet no church to be baptized into. See also Acts 19:1-7.[citation needed]
- ^ What Do We Mean by Sola Scriptura? by Dr. W. Robert Godfrey
- ^ ""Becoming A Christian"". http://christianity.com/BecomingAChristian/. Retrieved 2007-10-11.
See also
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