by Chris Reeves
Synopsis: In his ongoing examination of the progressive mindset, Chris looks at changing views on baptism that are creeping into the brotherhood.
When discussing the "progressive mindset," a distinction must be made between change in technology and change in New Testament doctrine.1 If by "progressive" one means a desire to change and to progress using modern technology, then I am all for being "progressive." For example, I'll take a PowerPoint presentation over a chalkboard any day. However, if by "progressive" one means a desire to change and to progress beyond the doctrine of the New Testament—to teach something different; then, I am opposed to being "progressive" (2 John 9-11).2
Today, many religious individuals, in and out of the Lord's church, are progressive with regard to New Testament doctrine. They have moved beyond what the New Testament teaches on many matters. Within some Churches of Christ, there are progressives now advocating such things as grace-alone salvation, a unity-in-diversity fellowship, heaven on a restored earth, a hell that is not eternal, a common meal with the Lord's Supper, the use of women preachers, and instrumental music.3 This article will briefly examine the teaching of a few progressive brethren in the area of baptism, and it will offer a review as well of the true, New Testament teaching on baptism.
In 2001, Douglas A. Foster, himself a progressive associated with Abilene Christian University, wrote an article in Restoration Quarterly making the point that brethren in the distant past were, for the most part, united in their beliefs about baptism.4 Foster wrote that these brethren held views that baptism was immersion, that baptism was to be followed by faithful living, and that baptism was for the remission of sins. Foster then concluded his article by pointing out that brethren in the more recent past have been divided over baptism. Foster mentioned two points of current division: (1) must one know that baptism is for remission of sins when he is being baptized, and (2) must one believe that being born again involves baptism, or is the new birth by faith alone? Concerning this last point, Douglas wrote: "Another view [among brethren, CHR], though decidedly a minority one and often labeled heretical by the mainstream, is that one becomes a child of God at the point of belief in Christ."5 Foster closed his article this way: "Our controversies have arisen over the precise nature of the human part in baptism and the possibility that innocently unimmersed persons would experience a 'baptism of the heart' that would save."6
Foster's article demonstrates that a progression concerning baptism has indeed taken place among some brethren from times past to the present. Brethren today, in general, still believe that baptism is immersion in water and that it is an important command to obey. The division that exists has to do with the purpose and design of baptism. Progressives are saying that baptism is not necessary for the initial salvation of the believer. Who has caused this present division over baptism and when did they do it?
Sometime around the early 1980's and running through the 1990's, progressive brethren associated with some institutional Churches of Christ began to openly advocate their belief about two things: (1) the presence of "Christians" in the denominations, and (2) the understanding that baptism does not have to be for the remission of sins. These progressives began to change the face of some of the Churches of Christ, which in time would make them denominational look-alike churches. Simply put, these progressives wanted open fellowship with members of denominations, and they believed they found justification for it in their progressive view of baptism. Here are a few examples.
Rubel Shelly has advocated his Christians-in-denominations belief for some time. He wrote the following in 1984 in his book, I Just Want to Be A Christian: "Surely there are individuals in practically all the denominations known today who have learned of Jesus, looked to him in sincere faith, turned away from their conscious rebellions against his will, and embraced him as Savior through their immersion in his name."7
Max Lucado, minister of the Oak Hills Church (formerly, "Oak Hills Church of Christ") and a very popular religious writer, has advocated his pray-the-sinner's-prayer belief for some time. In December of 1996, Lucado encouraged listeners of the UpWords radio program (KJAK in Lubbock, TX) to pray the sinner's prayer to be saved. He said: "Father, I give my heart to you. I give you my sins. I give my tears. I give my fears. I give my whole life. I accept the gift of your Son on the cross for my sins. And I ask you, Father, to receive me as your child. Through Jesus I pray. Amen. [Announcer's break]… I'd like to give you a word about the next step or two. I want to encourage you to find a church. I want to encourage you to be baptized. I want to encourage you to read your Bible. But I don't want you to do any of that so that you will be saved. I want you to do all of that because you are saved."
On July 2, 1997, Lucado made the following comment in a television interview in Nashville, TN: "I believe in baptism. Jesus was baptized. The Bible teaches baptism. I just don't believe that baptism saves you. I believe that Jesus Christ saves us. And baptism is one of those ways we celebrate our salvation. It's really the initial step of the faithful believer."8
A more current example of the progressive mindset on baptism comes from John Mark Hicks, Professor of Theology at David Lipscomb University. He has advocated his pious-unimmersed-saved belief for some time. Hicks wrote the following in a paper presented at the second meeting of the Baptist-Churches of Christ Dialogue held at Hardin Simmons University and Abilene Christian University, January 30-31, 2004:
Therefore, the bottom line is that God values a transformed life more than he values baptism. This does not render baptism unimportant, unnecessary or meaningless. Baptism is God's transforming work, but God values the goal of baptism more than baptism itself. God will work toward the goal even when baptism is misunderstood and misapplied.
When God is pictured as the 'God of technicalities' who zaps his people simply because they violated the technicalities of a ritual, the nature of God's holiness is seriously misunderstood. God is not searching for technical law-breakers; he is searching for hearts that seek him. He punishes those who rebelliously violate his commands but forgives those who seek him, even when they seek him in ritually imperfect ways. The heart is more important than ritual; obedience as transformation is more important than obedience as ritual.9
Our traditions [Baptist and Church of Christ, CHR] have equally run to extremes in the profession and practice of our baptismal theologies. Campbellites have often turned baptism into a technical line in the sand that divides the lost and the saved. We have, indeed, at times exalted baptism above transformation. That is our extreme. Baptists, on the other hand, have at times devalued the soteriological significance of baptism and separated it from the conversion narrative.
I believe we can move closer to each other if, on the one hand, we Campbellites adopt a more self-conscious Calvinian baptismal theology that recognizes the primacy of faith and the goal of transformation and, on the other hand, Baptists adopt a more Calvinian baptismal theology that recognizes baptism as a divine act within the conversion narrative. In other words, Campbellites should cease questioning or doubting the eternal destiny of unimmersed believers and recognize them as pilgrims in the process of transformation on the same journey as themselves, and Baptists should invite believers to baptism as part of their conversion experience and invite seekers to baptism in the context of the sinner's prayer rather than substitute baptism with the sinner's prayer.10
Several other examples of progressive thinking on baptism could be offered here, but these will suffice to illustrate the point. So, what has happened in the past thirty-five years or so? What has happened is that some progressive brethren have taken others with them on a path away from and beyond the scriptural teaching on baptism. These progressives are change-agents who are leading their followers down the path of liberalism. Their doctrine on baptism is now basically that of the Baptists: baptism is an important act of obedience to God for the Christian who is already saved by faith, but baptism is not "for the remission of sins" and it is not necessary for salvation.
We must never follow progressive brethren, but always follow the truth laid down in the New Testament scriptures. What do we learn about baptism when we turn to the pages of the New Testament? Let us consider briefly four truths about baptism. In the New Testament, we learn about the types of baptism, the action of baptism, the candidate for baptism, and the purpose or design of baptism.
First, the New Testament teaches us about the types of baptism. There was the baptism of John (Matt. 3:1-12; etc.) and the baptism of Jesus' disciples (John 3:22-23, 26; 4:1-2). There is the baptism of fire (Matt. 3:11; etc.). There was the baptism of the Holy Spirit (Matt. 3:11; John 1:33; Acts 2:1-5; 10:44-48; etc.). There was the baptism of the Jews (Mark 7:4; etc.). There was the baptism of suffering (Matt. 20:22-23; Mark 10:38-39; Luke 12:49-50). There was the baptism of Israel (1 Cor. 10:2). And lastly, there is the baptism of the great commission which was first administered by the apostles to all sinners (the world) for the remission of sins (Matt. 28:19; Mark 16:15-16). This is the "one baptism" for all mankind today (Eph. 4:5).
Second, the New Testament teaches us about the action of baptism. Baptism is immersion. It requires immersion in water (Acts 8:37; 10:47). The Greek verb baptizo and the Greek noun baptisma mean "immersion." These Greek words have been transliterated (not translated) into English as baptize and baptism.11 To talk of the "modes" of baptism, as some do, is like talking about the "colors" of black. There is no "baptism by immersion" because baptism is immersion. These Greek words are related to the verb bapto, meaning "to dip," "to immerse," or "to plunge." The act of baptism is immersion because of the meaning of the Greek words and because the New Testament also implies it. Baptism involves a going to water (Acts 8:36), much water (John 3:23), a going down into water and coming up out of water (Mark 1:9-10; Acts 8:38-39). It also involves a burial in water and a rising from water (Rom. 6:4; Col. 2:12).
Third, the New Testament teaches us about the candidate for baptism. Baptism is for the obedient believer. The emphasis is not on a particular age, but on the mental maturity of the individual. The person who is to be baptized is first the person who hears the gospel—a teachable person (Matt. 28:19; Acts 18:8); the person who believes the gospel—a trusting person (Matt. 16:15-16; Acts 8:12-13; 18:8); the person who repents of his sin—a penitent person (Acts 2:38); the person who confesses Jesus as Lord—a committed person (Acts 8:37-38); and, the person who obeys the command—a compliant person (Acts 10:48). Both men and women are baptized (Acts 8:12). Grossly immoral persons (Acts 18:8; 1 Cor. 6:9-11), morally good people (Acts 10:1-2, 48), religious people (Acts 2:5, 38; 8:26-38; 9:1-19; 16:14-15; 18:8; 19:1-6), and non-religious people (Acts 8:4-13; 16:30-34) are all baptized.
Fourth, the New Testament teaches us about the design or purpose of baptism. Baptism is "for the remission of sins" (Acts 2:38, 41).12 Baptism is the act that places a believer into a right spiritual relationship with God, Jesus, and the Holy Spirit (Matt. 28:19). Baptism is the act in which salvation is granted (Mark 16:16; 1 Pet. 3:21). Baptism washes away sins (Acts 22:16). Baptism places the believer into Christ, his death, and resurrection (Rom. 6:3; Col. 2:12). It also places one into his one body, the church (1 Cor. 12:13; Gal. 3:27). The emphasis in these last baptism passages is on the Christian's new life separated from sin and the Christian's unity with other Christians. Baptism also provides the believer with a clean conscience (Heb. 10:22; 1 Pet. 3:21-22). Because baptism is for the remission of sins, baptism should be immediate (Acts 8:36-38; 16:33), and it should cause great rejoicing (Acts 8:39; 16:34).
The New Testament teaching about baptism is a much needed subject today. There is unnecessary confusion and controversy among religious groups about baptism. Unfortunately, there are also progressives among Churches of Christ who would lead brethren away from the simple Bible truth about baptism. Because of this, there are brethren today, especially among the younger generation, who need to learn what the Bible teaches about baptism. As one brother said, the Bible is clear "as mountain air" on this subject. Let us all know the clear Bible teaching about baptism and never compromise with others about it.
Friend, have you been baptized? Was it the right action (immersion)? Were you the right candidate at the time (an obedient believer)? Was it for the right purpose (for remission of sins)? Let us avoid the progressive doctrine about baptism and always be content to stay within the teaching of Christ found in the New Testament. Remember, when brethren become progressive, they become digressive.
1 Cox, Stan. "Progressive VS Conservative." Sound Teaching. July 10, 2013. Accessed 21 December 2018. https://soundteaching.org/2013/07/10/progressive-vs-conservative.
2 Moore, Billy. "Guy Woods Speaks On Progressiveness." Truth Magazine Online. March 1966. Accessed 21 December 2018. http://www.truthmagazine.com/archives/volume10/TM010145.html.
3 See my articles previously published in this journal.
4 "Churches of Christ and Baptism: An Historical and Theological Overview," Restoration Quarterly. 43:2 (2001), 79-94.
5 Ibid, 93.
6 Ibid, 94.
7 Shelly, Rubel. I Just Want to Be a Christian. Nashville, TN: Twentieth Century Christian, 1984, p. 126.
8 Hafley, Larry Ray. " Max Lucado on Baptism." Truth Magazine Online. November 6, 1997. Accessed 21 December 2018. http://truthmagazine.com/archives/volume41/GOT041287.html.
9 Hicks, John Mark. "Academic—Theological Resources: Baptist-Church of Christ Dialogue on Baptism." John Mark Hicks. May 12, 2017. Accessed January 03, 2019. http://johnmarkhicks.com/70-2/. See also http://johnmarkhicks.com/wp-content/uploads/sites/10/2008/03/baptist-church-of-christ-dialogue.doc.
10 Ibid, 23.
11 The perfectly good and long-time practice of transliteration is now being questioned by some scholars. For a recent critique of the transliteration of baptism, see Benjamin J. Snyder, "Technical Term or Technical Foul? Βαπτίζω (Baptizō) and the Problem of Transliteration as Translation," Stone-Campbell Journal 21 (Spring, 2018), 91-113.
12 The words "for the remission of sins" in Acts 2:38 form a Greek prepositional phrase (εἰς ἄφεσιν τῶν ἁμαρτιῶν). This same phrase, without the definite article, is found in Matthew 26:28; Mark 1:4; Luke 3:3; and, Luke 24:47. After studying all of these passages, it should be clear to the honest Bible student that "for" (εἰς) in this phrase points forward (so that sins might be forgiven) and not backward (because sins have been forgiven).
Author Bio: Chris preaches for the Warfield Blvd Church of Christ in Clarksville, TN. His website is thegoodteacher.com. He can be reached at chrisreevesmail@gmail.com.
