Here is Week 6: A Confident Answer to Roman Catholicism.
The issue between the Reformation and Roman Catholicism is deeply complex, and easily overwhelming. Many Protestants and Romanists choose to wave away the differences between us as if we’re the same (we’re not), some choose to treat the other as an intractable enemy; but here in the lonely middle, some of us have a desire to find understanding, have evangelistic conversation, and to see them come to a saving knowledge of Christ in His true gospel. What’s your strategy for talking to the Romanist? Continue reading
Recently I began teaching a class at my local church, which I titled “Confident Evangelism without a PhD in Apologetics.” Thanks to the hard work of one of my church elders, we have it on film, so I wanted to put it up for anyone to enjoy.
My angle is to approach ALL evangelism topics beginning in Colossians 2:2-3 “that [your] hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge.” Continue reading
In my work of discipling fellow Baptists and evangelicals, I have the joy of often introducing them to the concept of sacramental grace. I am currently writing up a little lesson on baptism for some friends, and so I thought I would share it here. For further reading, see here and here.
Here are my notes:
- The NT speaks of baptism as an event by which God gives a kind of grace where we are bound to Him.
- – Acts 2:37-38 baptized for the remission of sins
- – Matthew 28:18-20 baptism as entrance into the life of discipleship
- – Romans 6:1-4 baptism as incorporation into the death, burial, and resurrection of Christ
- – Colossians 2:11-14 baptism as circumcision (which was both a symbol and a reality of what it symbolized EVEN IF ADMINISTERED AFTER THE REALITY BEGAN – see Romans 4) & (notice how baptism and the gospel blend right into each other)
- – Ephesians 4:5 one baptism
- – Ephesians 5:26-27 washing of water with the word (cf. Titus 3:5)
- – 1 Peter 3:21 baptism now saves you
Yesterday I created a Twitter poll, with results here:
As you can see, only 5 of 36 people agreed with my position that Peter’s sin was greater than Judas’s. I expected and hoped for this type of outcome, to help illustrate a couple points. Continue reading
Two weeks ago, I posted my essay from a recent seminary research course here. Some dear friends commented that it was a bit heady, and difficult to digest (sorry!), so I wanted to do a quick “cliff-note” version here.
Well, what is baptism? It’s Jesus, at work in His church.
It’s the Word of God, doing it’s work through a physical medium, or “means.” This is why you may hear some Christians call baptism and the Lord’s Supper “means of grace.” These are the two sacraments, or ordinances, by which Jesus works His saving grace in the church.
Now, these are not the only means of grace. Whenever and however God’s holy Word is communicated, it is a means of grace.
Be it by sound waves coming from vocal chords, striking your ear drums.
Be it by reading.
Be it by braille.
The Word of God is powerful because it is His Word by which He has promised to do His works of grace.
Baptism is the place where God’s Word is present and applied by means of water. The water itself does nothing, but only when it is combined with the Word of God (gospel promise), and faith, that then saving grace is imparted. In this sense, God can and does use baptism as a means of birthing, strengthening, and/or preserving saving faith.
About my seminary paper: my argument was that Baptists have an historical track record of fighting with anyone who comes from a paedobaptist denomination (and for good reason, I’m a Baptist too!) But my argument is that we Baptists have overreacted to Roman Catholicism as an institution, and have therefore also overreacted to Lutheran, Anglican, and Reformed denominations (confessions) because of their infant baptism practices.
My argument was, therefore, that we ought to re-examine the Scriptures in light of the faithful, gospel-centered confessions of the Lutherans and Reformed churches, for if they have maintained both the gospel of the apostles AND infant baptism over 500 years, then we ought to recognize Jesus has not removed their lampstand in spite of an irregular administration of baptismal rites (to infants). Does that make sense? Babies should not be baptized, but once they are, we ought to recognize that God works through our mistakes, so long as we are not denying the gospel and twisting His Word to the point of heresy.
And so… I would argue that Baptists
1) Need to re-examine the delivery of saving grace in and through baptism (even though we administer baptism properly after a profession of faith – there is a mystery here working outside of time).
2) Need to recognize baptism as valid, though irregular when it has been done to an infant. Problems do arise when churches baptize infants, but even these issues are “fixable” when once the true, apostolic gospel is preached in those churches. (In other words, Baptists need to stop re-baptizing people, for in reality these second baptisms are not a baptism at all, but rather a traditional, ceremonial mimicking of baptism).
3) and finally, Baptists need to do some soul searching concerning our reactionary stances in a number of areas. This is difficult work, because we want to preserve our apostolic, first-century doctrines and practices that the other Reformation churches are missing out on, but on the other hand, we unnecessarily separate from fellow believers too readily.
This all calls for prayer, humility, and a deep trust in the Word of God to inform our hearts and minds… even if that calls for occasionally repenting of a bad practice or two.
In love for the church,
I’m a Baptist, but kinda barely! I believe baptism is only for those who are receiving it in faith, but the tradition of the Reformation churches persuades me to recognize the baptism of infants! (Not as the norm, but as an irregular expression of the sacrament)… So here’s my 6,700 word paper on why I think most Baptists see baptism as more of a law duty than as a gospel gift.
Check it out, thinkers! Thanks for reading,
Baptist Identity and Sacramental Malformation
A Baptist identity is difficult to define and locate within broader church history, but in general there have always been those who practice credobaptism (believers only to be baptized). It was through the Reformation and its subsequent centuries that Baptists articulated a confessional identity under the Protestant umbrella. Among the branching family of Protestant denominations, church radicals (Baptists among them) are those who bore the malice of Rome from one side, and the scorn of the paedobaptist Reformation bodies from the other. Through the sustained three-way tussles between Roman Catholicism (RC[C]), high-church State Protestantism, and the burgeoning free-churches (including Baptists), the sacramental theology (ST) of the Baptists has never been developed and articulated apart from the conscious strain of these polemics.
Perhaps in relation to this, the greater portion of Baptists have tended to exclude the sacraments as means of God’s effectual work of salvation. For the Baptist, sacramental grace is often rejected as having the whiff of Romanism; the Lutheran, Calvinist, and Anglican churches (with their varied STs) may appear to the Baptist as compromised, or otherwise stuck in a sort of incomplete reformation. Because Baptists tend to view the RCC as the arch villain of accretive doctrinal excess (a la “sacred tradition”), any given Baptist doctrine may take a reactionary skew and thus miss or distort key biblical data. In spite of this visceral antipathy, the Baptist is ever a Christian under the authority of Scripture, and so he may be persuaded to re-visit traditional beliefs in the light of Scripture as it has been interpreted within the greater Reformation heritage.
So as to provide the historical and theological background against which Baptists react, I will note the vital connection in RC between ecclesiology and ST, this being near the heart of the Reformation protest. Over against this medieval RC juggernaut, the Lutheran and Calvinist confessional bodies found agreement in the gospel even while confessing their differing expressions of sacramental grace. In this paper I will briefly demonstrate that sacramental grace is not necessarily RC, nor does it necessitate RC ecclesiology. In addition, I will make note of the growing Baptist voices who represent an openness to an embrace of sacramental grace within the outlines of otherwise traditional Baptist theology. Continue reading