Page 9
- A way forward
- Discussion
This report has been necessitated
at least in part by a dissatisfaction with the present outworking in some
quarters of the practice of baptism, both of adults and children. Concerns
have been expressed from differing and sometimes very different and conflicting
standpoints. Many of the concerns represent genuine difficulties and tensions.
The reasons for this are various but they are highlighted by a growing number
of parents requesting baptism for their children who have no connection with
the church, who have a loose connection with the church, or who attend church,
but who are not willing to commit themselves to the membership of the church
through the profession of their faith in Christ.
It may be helpful to summarise
some of the practical concerns, particularly as they focus on the baptism
of children.
- The trauma of refusing baptism
when requested by parents who are non-members.
- The desire that baptism should
be more easily accessible to the children of parents who are not members
ofthe church.
- The lack of an alternativeto
offer parents who want the birth of their child to be marked in some wayby
the Church.
- A troubled conscience when
asking parents to affirm convictions and make promises when there is no evidence
that the affirmations or promises are meaningful.
- The misuse of baptism so that
it is presented as little more than a 'christening' or a naming ceremonywith
water.
- A reluctance to attribute to
the baptism of children the significance and meaning given to baptism inthe
New Testament and a consequent tendency to understand baptism in the light
of that diminished understanding.
- A less than honest approach
in dealing with parents so that the word baptism is not used even when water
is, or when the word baptism is used but not water!
- Parents who have come into
membership so that children might be baptised and who have lapsed soon afterwards
from any meaningful involvement in the life of the church.
- The lack of access by the church
to a significant number of children who have been baptised
- The lack of follow-up either
through lack of access or because of a failure on the church's part to take
its responsibilities seriously.
- The lack of a consistent policy
among Presbyterian churches which enables parents to look for a minister
who will do what other colleagues have refused to do, and the danger therefore
of being governed by a 'consumer' mentality.
- Difficulties arising through
so-called 'second baptisms' only possible by denying the value of the first
baptism, a practice which effectively devalues
baptism.
- The confusing suggestion of replacing
child baptism with child dedication for which there is no biblical basis.
The question which arises now is how we
approach these concerns, some of which represent conflicting points of view,
in the light of the conclusions reached in this Report
as tothe biblical and theological approach to baptism, including the baptism
ofchildren.
We may begin by drawing attention to the
crucial role of baptism in the life of the early church, a missionary church
in a pagan society, in which the baptism of families was a norm, bearing
in mind that these baptisms took place when the head of the house was brought
to faith in Christ. We have no mandate to minimise the role of baptism. In
his essay 'Recovering Baptism for a New Age of Mission'Doing Theology
for the People of God (Eds. D Lewis & A McGrath), Apollos1996,
p 53. DF Wright has a section headed 'The Church as Baptismal Community'.
He states: "baptism is above all the sacrament or the ordinance of the church's
missionary advance" and proceeds to illustrate that point. When Paul provides
us with the basis for Christian unity it is worth noting that it is not the
'one eucharist' that he invokes but rather our 'one baptism'.
Wright draws attention to the fact that when divisions arose within the Corinthian
Church they were tackled with reference to baptism(1 Cor 1.10-17). He poses
the question, "How many pastors today would instinctively tackle the gross
misunderstanding of 'going on sinning so that grace might increase' as Paul
did?" (i.e. by confronting his readers with their baptism; Rom 6.2-4; see
also Col 2.12-13 for a similar usage). He also reminds his readers how Luther
defied devilish assaults on the soul with the words, 'I have been baptised!'"
It is of the utmost importance that we recognise the importance of baptism
for the church's mission and the church's unity and that we recover for it
the role that it had in the life of the early church. We must give it its
full Christian value as a sacrament of the New Covenant.
In the light of all this it is worth giving
consideration to the conclusions of DF Wright in his essay referred to above,
against the background of the tensions, concerns and conflicting views also
outlined above. He presents his conclusions out of his concern that Infant
Baptism should find its proper place in the ongoing life of the Church for
the new age of mission facing the Church. There should be:
- A principled discipline of administration,
so that only those parents who are regularly worshipping church members would
expect to have their infants baptised.
- The adoption of a service or services
to mark the birth of a child, to enable ministers to escape from the straitjacket
of an all-or-nothing choice.
- The unambiguous owning of baby baptism
as New Testament baptism.
- The nurture of baptised children as
members of the church and the people of God.
- The making of baptism an explicit and
frequent reference-point in Christian education from the earliest stages.
- A cluster of lesser practical requirements
that would make baptism unambiguously a congregational occasion rather than
a family one, and also heighten the dramatic vividness of the rite. If there
has to be a party, make it a church one; the baptism shall always take place
in the home church at the time of the main Sunday service; the local minister
shall baptise; imaginative efforts will be made to enhance the solemnityand
awesomeness of the observance…
The notes of the gospel to
be sounded loudand clear,so that all present will be left in no doubt that
baptism is asacrament of the gospel. If infant baptism deserves to be saved
from theruins of Christendom,it will only be by returning it to baptism's
New testamentconfigurations– ecclesial, kerygmatic, mystagogic, Christological.
Then infant baptism will truly be an apostolic focus for the church's apostolic
mission.
These deserve serious consideration atleast
in part because they coincide with developments in other paedobaptist churches
and with views expressed in the Board of Missions' Report to the1999 General
Assembly of the Church of Scotland. The Board of Mission's Reportbegins with
its conclusions and then gives the reasons for its conclusions.The conclusions
were as follows:
- No change in the Act as it is (i.e.
theview of baptism agreed in the 1960's should not be changed); but that…
- Services of Thanksgiving be given more
formal recognition as a proper pastoral response to some parents;
- and that the case for the Baptism of
infants be made in this generation by sustained teaching, consistent practice
and the involvement of the whole people of God.
The more controversial of both the Board
of Mission's Report and of DF Wright's essay is the adoption of a service
to mark the birth of child as an appropriate response to some parents. In
fact the Report of the Board of Mission devotes a whole section to this matter
(two pages). It is clear from the report that there is provision within the
rules of that church for a kirk session to authorise such a service and that
in a growing number of churches within the Church of Scotland such a service
is being adopted. The Rev Dr Andrew Heron has leant his support to the practice,
recommending that "pastoral concerns should allow for requests for a service
of thanksgiving for a new baby to be met – and that there is nothing
in church law to prevent this. "The Law & Practrice of the Kirk
,Andrew Heron, Chapter House Ltd., 1995, pp 156f.
Whether it should be called 'a service'
as such is a matter for debate. In our worship at present, however, we frequently
give thanks for significant events in the lives of individuals, and no doubt
that already includes thanksgiving for the birth of babies. There seems to
be no good reason why parents who desire that should not be invited to join
an act of worship which would include thanksgiving for the birth of their
child. This would not satisfy all, but it already does satisfy a growingnumber
of people who have attended such a service within the Church of Scotlandand
the Church of England. To include within an act of worship a prayer ofthanksgiving
for a child accompanied by prayers of intercession for boththe child and
parents would have a far more solid foundation biblically thanan act of dedication.
The great benefit of such an approach is that it wouldinvolve no compromise
,no devaluation of baptism and no troubled conscienceon the part of ministers.
It would offer a way forward that would enable ministers"to escape the straight
jacket of an all-or-nothing choice" (DFWright). Itcould make some contribution,
possibly even a big contribution, to relievingthe tension between those who
want a more open approach to children outsidethe church and those who are
horrified at the prospect of an indiscriminatebaptism.
- Agreement
Leaving aside the
possibility of including thanksgiving for a child withinan act of worship
we are agreed on the following:
- The baptism of children is
firmly grounded in the biblical doctrine of the covenant relationship between
God and his people.
- The proper subjects for baptism
are
- those who have come to faith
in Christ, who have not previously been baptised, and who, through their
baptism, are entering into the membership of the church;
- children who are baptised
along with parents; children whose parents have previously been baptisedand
are already in membership with the church; children whose parents arein a
relationship to the church akin to membership; children separated fromparents
but under Christian care and supervision.
- We recognise that it is not
possible and, indeed, would be improper, to anticipate or legislate for every
individual circumstance. Where special circumstances pertain the guidance
of the kirk session must be sought and the decisions of the kirk session
mustbe in keeping with the policy of the whole Church.
- The sacrament of baptism should
normally be within a public act of worship involving parents and the congregation
and should never be a private act of worship unless there are very exceptional
circumstances and where the kirk session has given approval.
- The sacrament of baptism should
bespoken of as such and not in any way that presents it as less than that,
e.g.as a christening.
- Much more careful attention
should be given to the Christian upbringing and pastoral care of children
subsequent to baptism by parents and by the kirk session.
- Baptism must be administered
with water by sprinkling, pouring or immersion. The overriding factor however
must be the principle that baptism normally takes place within a public act
of worship involving the whole congregation. The Service of Baptism may be
a little more meaningful if we were more liberal in our use of water. The
tendency to use the bare minimum is not helpful.
- When children are baptisedit
should be recognised that the minister is not conveying spiritual blessings
upon them. Baptism does not effect regeneration. They are baptised as children
within the covenant who share with their parents in the promises of the covenant
and are therefore regarded as belonging to the Christian family – together
with their parents.
- Baptism is an unrepeatableact.
Second baptisms biblically and theologically are a contradiction in terms
and a denial of what baptism represents, i.e. our once-for-all-acceptance
by God.
- We should make the act of reception
into membership by profession of faith in Christ a much more meaningful and
far more significant event, and that act of reception together with the profession
of faith should be related to a person's baptism.
- There should be adequate teaching
on Baptism, teaching which would deal with the place of children within the
covenant, and such teaching should feature as a part of the church's regular
teaching programme.
- Service of Thanksgiving
The re-examination, by the Panel
on Doctrine,of "the whole issue of Baptism and, in particular the practice
of Infant Baptism",has its origin in a motion presented to the 1996 General
Assembly by the RevJ Neil. In moving the motion Mr Neil referred to changing
circumstances and made the following statement,
"I would urge the Assembly
notto underestimate the deep and genuine feelings that parents have at their
children's birth having just witnessed the miracle of new-born life. It is
often a time when, for men especially, their eyes are opened to the sacredness
of life and their responsibility toward the well-being and development of
their child. Any wonder that when they come to the minister requesting baptism
they are shocked to discover it is not quite as simple as a request. Clearly
our members need to be taught more effectively what Water Baptism is and
towhom it properly applies. The Church may simply (even if painfully)
declinesuch requests for Baptism, or it may, with some imagination and sensitivity
towards enquiring parents seek to formulate a service of thanksgiving or
blessingwhich can be approved by our Church so that there is uniformity of
practiceand advice on how it should be properly conducted. I suspect
some alreadyhave introduced something along these lines but would welcome
stricter guidelines."
Moreover, when the last Report
on Baptism was presented to the General Assembly in 1980 it concluded with
this Footnote:"It may be that the Church should give consideration to offering
a service of blessing for children, whose parents are not believers."
There are, of course, arguments
for and against such a service. Members of the Panel were reluctant to deal
with the matter in this Report for two reasons.
- Our present remit requiresus
to re-examine the question of Baptism, including Infant Baptism. It doesnot
authorise us to consider a Service of Thanksgiving. Another matter related
to the baptism of children is that of the presence of children at the Lord's
Table. The Assembly deemed it necessary to agree to a separate deliverance
authorising us to look at that related issue.
- We are concerned that
our theological and biblical approach to Baptism should not be influenced
by a consideration of a Service of Thanksgiving. There was, in our view,
a danger that to deal with both in the same Report may confuse the issues
when this Report is debated at the General assembly.
For the reasons given, members
of the Panel felt it wise to seek guidance from the General Assembly as to
whether we should consider a service of thanksgiving for children whose parents
are not in membership with the church or who are not covered by the particular
circumstances outlined above. A paragraph of deliverance has been included
to determine the mind of the Assembly. The approval of the paragraph
would not prejudge the outcome of the deliberations which would follow, though
the Panel would obviously take into account any discussion on the matterby
the Assembly.
- Supporting material
It ought to be no surprise that
a Report from the Panel on Doctrine should be essentially doctrinal! Moreover
it will be clear from the Report that we have had to deal in a detailed way
with numerous conflicting ideas. Throughout we have sought to ensure that
our exegesis of all relevant Bible passages and themes would be meticulous.
The result has been a lengthy and fairly technical Report. From an early
stagein our discussions it was anticipated that this would be the case and
that,should the Report be accepted by the General Assembly, it would be essential
for the Panel to produce supporting material for the local congregation that
would be much more 'user friendly'.
Our intention would be to produce,
in the course of the next year and firmly based on the Report, material as
listed below.
-
An explanatory leaflet for parents to help them in their understanding of
baptism.
- An Order of Service for Baptism.
- A teaching programme for use
by ministers and leaders in worship services, mid-week meetings, youth groups
and preparation classes (for membership and/or baptism).
- Guidance on the pastoral care
of those baptised.
- Guidelines whereby the actof
reception into membership by profession of faith in Christ could becomea
much more meaningful and far more significant event, relating the act ofreception
together with the profession of faith to a person's baptism.
Some work on the above has already
commenced though it was deemed wise to await the General Assembly's decision
with respect to the Report before expending overmuch time and energy on supporting
material.
Whatever the outcome of the General
Assembly's deliberations, members of the Panel on Doctrine have found their
investigation into the topic of baptism, over five years, to be a challenging
and enriching experience. We are grateful to the General Assembly for the
opportunity to engage in this exercise.
In the name of the Panel
DAVID CARTLEDGE Convener
JOHN O FULTON Secretary
PROPOSED DELIVERANCE
- The General Assembly approve
the Report as a statement of the Church's position on Baptism from a Biblical
and Theological standpoint.
- The General Assembly encourage
the Panel to produce Supporting Material as outlined in the Report.
- The General Assembly instruct
the Panel to examine whether a service of thanksgiving would be an appropriate
response for the children of parents who are not in membership with the Church,
and to report to the General Assembly in 2002.
1. Introduction
2. Institution of Baptism
3. Origins of Water Baptism
4. The Baptism of Children: Old Testament Evidence
5. The Baptism of Children: New Testament Evidence
6. The Baptism of Children: Extra Biblical Evidence
7. The Proper Subjects of Baptism
8. The Mode of Baptism
9. The Way Forward
