SALVATION SECTION 2, St. Ignatious Syriac Orthodox Church Dallas, TX.

27. We have found that the religious doctrines are based on the Bible and apostolic traditions. But how do we interpret Matthew 15:3 “Why do you also transgress the command of your God, because of your tradition?”

Since Christ said this, it is obvious that He was not referring to something after His crucifixion and resurrection. He was referring to the Jewish traditions prevalent at that time. During this time there were many Jewish rules, which were created and enforced by the Pharisees. After Babel, the Jews created an administrative body called The Great Synagogue, whose responsibility was to maintain the faith and to interpret. This body existed for almost 150 years and became extinct in BC 291. They made a total of 613 rules. Christ referred to these as burdens or elder’s traditions.

28. St. Paul also criticizes tradition (Colo. 2:8)

Yes, this is true. What he says is “Beware lest anyone cheat you through philosophy and empty deceit according to the tradition of men according to the basic principles of the world and not according to Christ.” It is obvious that he is referring to philosophy and not the apostolic tradition.

29. “You are not redeemed from your vain conversation received by tradition from your fathers;” Then why hold on to tradition? (1 Pet. 1:18)

Here also he does not refer to apostolic traditions, but discusses the traditions mentioned in the previous question.

30. Can we justify tradition from the New Testament?

Yes. The reasons are discussed below:

We have seen earlier what apostolic traditions are and how important they are (in Question 25). More discussion follows.

In Luke 1:1-4, Luke says that his writings are based on apostolic teachings (traditions) and not based on any written documents. He tells us that he accepted traditions, and compared and wrote them. Paul converted Luke, a physician and an artist, to Christianity. He later drew a picture of St. Mary and this picture is still kept in the house of Mark (which is a monastery). (Ref Biblical Encyclopedia pages 624, and 684)

In 2 Thess. 2:14-15, “To which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ.” (Yes, our gospels are not written). "Therefore brethren stand fast and hold the traditions, which you were, taught weather by word or our epistle." (All gospels were not written!).

In 2 Tim 1:13 “Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus” and in 2 Timothy 2:2 “And things that you have heard from me among many witness commit these to faithful men who will be able to teach others too.” (These ‘sound words’ of St. Paul are not written).

In Matthew 28:20, “…teaching them (the baptized people), to observe all I have commanded you”

“Whoever listens to you (the apostles), listens to me. Whoever rejects you rejects me. And whoever rejects me, rejects the one who sent me”. (Luke 10:16).

In Luke 10:16, “He who hears you hears me, he who rejects you rejects me and he who rejects me rejects Him who sent me”. Therefore if one does not consider what the apostles taught by saying that "it is not written or not in the Bible”, then their position is as in the above sentence.

In Acts 20:20 Paul says, “ … but proclaimed to you (i.e. people of Ephesus) and taught you publicly and from house to house “ (He taught orally!)

In 1 Thess. 5:12, “We beseech you, my brethren to respect those who labor among you and admonish you in our Lord and teach you”

1 Tim 5:17, “Let elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine.”

“They devoted themselves to the teaching of the apostles (doctrines) and to the communal life, to the breaking of the bread and to prayers” (Acts 2:42)

These words that the believers listened to and heard from the apostles are called traditions.

31. Is tradition acceptable?

Certainly, it should be accepted because it came from the apostles. It is a poor argument to say that one should not believe in anything not written in the Bible. We believe in world history not because it is written in the Bible, but because the historians have recorded it. Jesus predicted that the Jerusalem temple would not be remaining (Later Titus destroyed it). The Jewish historian Josephus recorded this. [Josephus has recorded that even the foundation stones were ploughed, thinking that there would be hidden gold under the foundation!] If we can believe him, we should also believe the works of prominent disciples of the 1^st and 2nd century. St. Ignatius, and Polycarp, who learned from St. John, had written epistles. Shouldn’t we respect them? Shouldn’t we obey them?

Isn’t it fair that we refer to their teachings to understand what the church did during, and immediately after the apostolic times? Isn’t it childish to argue that those teachings (and practices) were irrelevant and to argue that teachings and interpretations by the people of the18^th or 19^th centuries are acceptable? (Remember that modern Christian communities do just that; for they reject traditions, and do not accept early teachings, but follow modern era teachings and interpretations!)

The teachings written by these early church fathers are called traditions.

The church has its own history. The book of Acts contains the initial history of the church, but history is not limited to the book of Acts. Many church leaders and advocates immediately after the apostles had recorded facts about the church. We should also accept this as history of the church.

“The Bible is only a part of the Holy Traditions of the church (2 Tess. 2:15). We must not fall a prey to those who want proof ie. texts for all of the teachings of the church. Theology is based on the Bible, but not limited by the Bible. The Bible and Traditions together are the primary sources of Theology (Gala 1:8, Colo. 4:16, Heb 2:1). “The Bible to teach, the church to interpret". (40 Questions Answered) “Tradition is the continuing stream of the mind of the Church.”

“On many fundamental questions of faith, the Bible used by itself without the knowledge of the Traditions of the Church can lead to heresy. All of the early heretics used the Bible in one form or other. The tradition of the Christian truth can be found in its fullness only in the church. How important were the church, the priesthood, and the sacraments for the disciples of the Apostles. The denial of these realities and the dependence on the Bible alone can be a great error. The truth is experienced and known only by membership in the church, which has a responsible and properly Apostolic ministry and a high tradition of the Christian Mysteries". (Faith of Our Fathers --16)

St. Irenaeus: “As I said before, the Church, having received this preaching and this faith, although she is disseminated throughout the world, yet guards it. As if she is occupied in one house. She likewise believes these things just as if she had but one soul and one and the same heart; and harmoniously proclaims them and teaches them and hands down, as if she possessed but one mouth. For, while the languages of the world are diverse and nevertheless, the authority of the tradition is one and the same." (192).

“Every church throughout this whole world received this tradition from the apostles” (page 198)

“It is possible, then, for everyone in every church, who may wish to know the truth, to contemplate the tradition of the apostles which has been made known throughout the whole world…. For surely they (apostles) wished all those and their successors to be perfect and without reproach, to whom they handed on their authority”(209)

“All Churches agree that… it is in her that the faithful everywhere have maintained the Apostolic tradition.”(211)

“The true gnosis is the doctrine of apostles, and the ancient organization of the Church throughout the whole world, and the manifestation of the body of Christ according to the succession of the bishops.” (243)

Tertullian: “...all doctrine which agrees with apostolic Churches…. be regarded as truth.”(293) “Whenever it shall be clear that the truth of the Christian discipline and faith are present, there also will be found of the Scriptures and of their explanation and of all the Christian traditions.” (291)

So what are these traditions? Tertullian describes some of them below:

Before baptism “in the church and under the Bishop we solemnly profess that we renounce the devil and his pomp’s and his angels.”
Then we are baptized and from that day on for a whole week we abstain from the daily bath. (367)
"The god-father takes the candidate into his protection for the purification of the soul"
"After coming from baptism, we are thoroughly anointed with blessed unction, from the ancient discipline by which in the priesthood they were accustomed to be anointed with a horn of oil". (304)
"We offer sacrifices for the dead on their birthday anniversaries. We regard it as unlawful to fast or to worship on our knees on the Lord’s day. We rejoice in the same privilege from the Paschal day to Pentecost. At every forward step and movement, when coming in and going out, when putting on our clothes, when putting on our shoes, when bathing, when at table, when lighting lamps, when reclining, when sitting, in all ordinary occupations of our lives, we furrow the forehead with sign of the cross.” (367)

St. Polycrates (AD196) “So also do I, Polycrates, the least of all among you, in accord with the tradition of my kindred, some of whom I have followed closely.” (190a)

St. Hilary: The church, instituted by the Lord and confirmed by the apostles, is one for all men; but the frantic folly of diverse impious sects has cut them off from her. It cannot be denied that this tearing asunder of the faith has arisen from the defect of poor intelligence, which twists what is read to conform the opinion, instead of adjusting the opinion to the meaning of what is read.” (865)

St. Augustine: “Each heretic says that the gospels are the basis and that he adheres to it. But they follow their own faults. They do not deny the gospels but do not understand the meaning.”

32. Is it theologically correct to consider the writings of Holy Fathers authoritative?

Yes,

1) Because they wrote with the help of the Holy Spirit.

2) Their writings are based on the Holy Scripture.

3) Early church fathers learned from people that had directly learned from Christ, or from his disciples, either through the

word of mouth or from their books.

4) And most importantly, they taught us that Jesus was the Son of God.

33. Even if the church fathers did not teach us that Jesus Christ and Holy Spirit is God, is it not mentioned in the Bible?

The New Testament came into being much later than their teachings. The various books of the New Testament and the other books found in the manuscripts from various places purported to be written by various authors, were collected and examined by the church fathers, and they approved only a few of the books which were in line with the true faith. If they had not done this, there would not have been a New Testament or Bible.

If the early church fathers did not teach, it was not possible to learn anything from the Bible because there was no Bible during that time. The Bible in the book form was codified in AD 401. Let us examine this a little further.

1) There were a plethora of heretics in the first few centuries.

We have seen that the Epistles were written to counter the argument of the Essenees.
Later, the Abiyoonites and Cyrinthos proposed that Jesus was born to Mary and Joseph.
Markian propagated that Jesus was not a human being, He did not suffer on the cross and that everything was just an illusion.
Manes said that Christ had no soul or body and that His appearance and crucifixion was an illusion.
Navai preached that He was not crucified but was seen only as such.
Euthichus said He did not take anything from Virgin Mary and hence His body was not human.

Had the church fathers not objected these heretic teachings and had they not given us the New Testament, what would have been the result? Naturally the true faith would not have survived.

Again in the 4^th century, there began a powerful heresy propagated by Arius. He said that the Son is not equal to the Father Almighty and that the Son is not God. Arius was a very influential speaker and by strong propaganda and by the help of rulers, his teachings were spread through out the world. Those who believed and proved that Christ was the Son of God, were persecuted and exiled. Hence, the Synod of Nicea (AD 325) was held in which 318 church fathers attended. Athanasius of Alexandria (though a deacon) was the main speaker and proved that “the Son is one with the Father and that He is God.” Had he and other church fathers not proved this, and if this was not approved by the synod, Christians would not have believed that Christ is God. The ‘New Testament’ did not exist at this point in time for the New Testament came into being 71 years later. Christians cannot ignore what Athanasius and other church fathers wrote regarding the theology of the Church.

Again another heretic named Macidonius propagated that the “Holy Spirit was not God”. This too was well propagated through out the world. Again the Lord revealed the true faith through the church fathers in the synod of Constantinople, in AD 381, and coded the third paragraph of the creed. Had they not done this, the Holy Spirit would not have been believed to be God. These church fathers had also written about the church theology and Christians cannot ignore their writings either.

It was Nestor who declared that “Jesus was only a human child, not an incarnation of the Word.” This move was also defeated by the church fathers in the synod of Ephesus in AD 431.

Thus our faith was preserved by these early church fathers. We should believe and respect their early writings. We cannot reject their writings just because they are not part of the Bible. We believe the Jewish historian Josephus (a contemporary of Jesus Christ) and other historians. We believe in early church history as recorded by St. Luke (The book of Acts). Isn’t it fair that on believes and acts according to the writings of the church fathers? They codified the Bible, fought against heresies, and also suffered for the preservation of the Christian faith!

34. The creed of the church.

[The Church during the three Universal Councils (4^th and 5^th century AD) drew the creed of the church. At that time, Christians throughout, accepted that the Holy Spirit guided the making of the creed]

We believe in one true God (John 10:29), the Father Almighty (Mat 5:16), Maker of heaven and earth, and of all things visible and invisible. (Genesis)

And in one Lord (Exodus 20:2), Jesus Christ, the only-begotten Son of God, (John 3:16, Mat 3:17, 16: 16, 17:5, John 5:32, 37; Roma 1:4) Who was begotten of the Father before all worlds (Colos. 1:15, 17); light of light (John 8:12, 1:8), true God of true God; (1 John 5:20) begotten and not made (John 1:14); and being of one substance with His Father (Colosi. 1:15, Phili 2:6, 2 Cori 4:4, Heb 1:3), by Whom all things were made; (John 1:3, 1 Cori 8:6, Col 1:16) Who for us men and for our salvation came down from heaven (Mat 1:21, Luk 2:11, John 4:42, Phili 2:6,8, 2 Cori 8:9, John 3:13) and was incarnate by the Holy Spirit and of the Virgin Mary, Mother of God (Luk. 1:35, 43, 8:25, 23:50, 53, Mark 10:45, Isaiah 7:14, Hebrews 2:18, 4:15, John 19:5, Mat 8:20, 11:19, 13:54) And He became man, and was crucified for us in the days of Pontius Pilate (Mat. 27:17, 26:35,50,59,60), and He suffered, died and was buried (1 Peter 3; 18, 2:21, 4:1, Roma. 6:1, Colo. 1:20), and the third day He rose according to His will (Mat 28: 6,7), and ascended into heaven, and sits at the right hand of His Father (Acts 1:9, 7:55, 56, 1 John 2:2); and He will come again with great glory to judge both the living and the dead (Mat 16:2, 2 Peter 3:13-16 Acts 10:42, 2 Timothy 4:1); and His kingdom shall have no end (Luke 1, 12:32, 1:33).

And we believe in the Holy Spirit, the Lord, the Giver of life to all (John 6:63, Roman 8:11), Who proceeds from the Father (John 14, 16, 26, 15:26); Who together with the Father and the Son is worshipped and glorified (John 16:14), Who spoke through the Prophets and Apostles (2 Peter1: 21, Mat 10:20, Acts 16:6, 28, 26, 27, 5:3). And in One, Holy, Catholic, and Apostolic Church (Mat. 16:18).

We confess one baptism for the remission of sins (Acts 2:38, 22:16). And we look for the resurrection of the dead (Mat, 1 Thess.), and the new life in the world to come (1 Timothy) Amen.

This is the creed of the church. There is not a single phrase or sentence in the creed which is not Biblical.

35. If we say that ‘reference to the Bible alone is not enough’ does that mean that we belittle the importance of the Bible?

No, no one can belittle the Bible. The Syriac Orthodox church along with other traditional churches attribute to it the utmost respect because:

It contains the words of salvation of our Lord.
It is a book owned by the Church.
We treat the Book as true and genuine, with the truth preserved without any additions or subtractions from it. It is preserved as it was from the apostolic times.
All of the church doctrines are based on the Bible.
We have not and will not degrade it into a book to be modified, altered, or interpreted by anyone according to his will.
We read from the Bible in all our prayers, during the celebration of the sacraments, and also teach the Bible in the church and in our Sunday Schools.

A short summary so far...

We have to consider what the requisites for salvation are. We started our discussion based on the prison master’s question to St. Paul which was, in order to be saved what should one do? Based on the Apostle’s reply, we discussed in three sections what faith is, what was included in it, and the basis for the true faith.

Modern Christian fellowships are so diverse that some believe that in order to be saved one just needs to ‘believe’ and nothing more is required. But most fellowships teach that this alone is not sufficient, but that one needs to be baptized in order to receive salvation. The Orthodox churches taught from the first century that a person who comes to Christianity from the Gentiles should believe and then be baptized, and that infants born to Christian parents should be baptized in their infancy. But the modern Christian fellowships, which were formed recently teach, 'Only grown up believer’s should be baptized.' Therefore, we will discuss what the truth is based on the New Testament and Apostolic traditions. There is also dispute regarding what baptism is, how it should be performed, by whom, and about the procedure of baptism.

36. Will not belief in Jesus Christ alone suffice for salvation?

No, that alone will not suffice.

In John 3:3, 5 Jesus answered and said to him, “Most assuredly I say to you, unless one is born again, he cannot see the kingdom of God” “…I say to you unless one is born of water and the Spirit he cannot enter the kingdom of God”. And in Mat 28:19 “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”
In Acts 2:37, 38 people of Israel asked Peter “...Men and brethren what shall we do (to be saved)?” Then Peter said to them, “Repent and let everyone of you be baptized, in the name of Jesus Christ for the remission of sins; and you shall receive the gift of Holy Spirit. “
In Gala 3:26, 27 “For you all are sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ, have put on Christ.” In Acts 22:16 “…Arise and be baptized, and wash away your sins…”
In Titus 3:5 “not because of our righteous deeds we have done, but because of His mercy has saved us through the bath of rebirth and renewal by the Holy Spirit”

From these verses we can assert that through baptism:

We receive the first and only way to the Kingdom of God
We receive remission of sins
We receive the Gift of the Holy Spirit
We will be with Jesus Christ
We would be eligible for eternal life
We would be born again

Since baptism washes away sins, it is called ‘the bath of rebirth’. Since it calls you out of darkness into His wonderful light, it is called ‘light’ (1 Peter 2). Since baptism makes one new born, it is also called rebirth. Man, who is related to the material world by birth becomes related to Heaven by baptism. He is adopted as the child of God (Rom 8:15,16; Gala 4:4-7, Eph 1:5). It is the end of the old life and where on received the newness of life (Rom 6:4, 1 Cori 2:12). It sanctifies the Church (Eph 5:26). St. Paul says that it is the bath of rebirth and renewal by the Holy Spirit (Titus 3:5). “You also are saved in that very manner by baptism, not merely by washing the filth from the body, but by confessing God with clean conscience and by the resurrection of Jesus Christ" (1 Pet 3:21).

37. What does the book of Acts say about people who believed in Jesus Christ?

“Those who gladly received his words were baptized; and that day about three thousand souls were added to them “ (Acts 2:39, 38, 41).
The man from Ethiopia, who was a powerful authority under the queen of Ethiopia - was baptized when he believed in Jesus Christ (Acts 8:38)
Saul was baptized when he believed in Jesus. (Acts 9:18)
“The jailer and all his family were baptized at once” (Acts 16:34)
Lydia, who believed in Christ was baptized (Acts 16:15)
Cornelius and others were baptized (Acts 10:48)
Crispos the ruler of the synagogue and other Corinthians were baptized (Acts 18:8)
People of Ephesus believed and were baptized in the name of Jesus Christ (Acts 19:5)
In Mark 16:16, Jesus says, “He who believes and is baptized will be saved, but he who does not believe will be condemned”

If baptism was optional, why did the apostles baptize all these people? They baptized because Jesus asked them to do so.

38. Both the thief who was crucified with Jesus and Zacchaeus were saved. Were they ever baptized?

The thief was not baptized because he was on the cross when he believed. He was in such a position that he could not be baptized. The Lord had the prerogative to give him salvation and to take him to paradise. Though the Lord made an exception in this situation, can someone taking this example generalize, especially after the examples mentioned in question 37.

The incidence of Zacchaeus deserves special study. The often quoted verse is this “Today salvation has come to this house, because he also is a son of Abraham” (Luke 19:9).

Here also there are two arguments. He was baptized and that he was not.

In the original Syriac version, of the second century, the word used is not ‘Salvation’. The word used is ‘Life’ (in Syriac = haye). So if you believe that the Bible does not say that he was baptized, the Bible also does not say that he was given salvation. [Jesus said to him, “Today life has come to this house” (Lamasa’s Peshitta translation)]
The Bible does not mention that he believed or that he ever declared that Jesus was the Son of God. The Bible just states that he repented. Here also the Bible does not say that he was offered salvation or that he was saved. Is this an ideal example to prove an important point?
Tradition says that Zacchaeus was baptized later. (Zacchaeus was one of the 70 appointed by the Lord to visit villages before Him and to heal the sick. - Luke 10:1-10) He was also with Jesus Christ and surely would have received baptism along with the 3000 people on the day of Pentecost.
For argument sake, no-where is it mentioned in the Bible that the Apostles, Preachers, or even Stephen was baptized. Does any one dare to say that they were not baptized? Isn’t it wrong to assume that they baptized others, without themselves being baptized?

39. Comment on the teaching that - Salvation is not by Baptism. Baptism is ‘only an act of dedication to and a public witnessing of Jesus Christ’.

We have just seen from the Bible that through baptism we:

Get the first and only way to the Kingdom of God
Receive remission of sins
Receive the Gift of the Holy Spirit
Receive Jesus Christ
Would be eligible for eternal life
Would be born again

When the Bible proclaims as above, without a doubt or interpretation, it is obvious that the above argument is incorrect.

In order to make things clearer, we should examine the Biblical verses that are quoted to support the above view. The proponents of the above argument quote five verses.

John 1:12 - “ But as many as received Him, to them He gave the right to become children of God to those who believe in His name”
John 3:16 - “ For God so loved the world that He gave His only begotten Son, that whoever believes in Him might not perish but might have an everlasting life”
Gala 3:26 - “For you are all Sons of God through faith in Christ Jesus”
Eph. 2:8 - “For by grace you have been saved through faith, and this is not from you; it is gift of God”
Acts 16:31 - “So they said” (Paul and Silas) “believe on Lord Jesus Christ and you will be saved, you and your house hold”.

Let us take each of these verses and discuss it fully:

The key word here is ‘receive him’. What does this word mean? It means that He is one with us while we accept Him. In Roman 6:3 “Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death.”
Ever lasting life is given to a person, not only by believing in the begotten Son, but also by committing to what Jesus asked one to do in Mat. 28:19. “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the son and of the Holy Spirit.” Considering Mat. 28:20 “teaching to observe all I have commanded you” we can see that believers should do three things: 1) Listen to the teachings 2) Become a disciple (i.e. believer) and 3) be baptized.
We see the above teachings in the epistles to the Galatians. In Gala 3:26, “you become sons of God through the faith in Jesus Christ.” In the very next sentence he gives a further explanation as how we are taken into Christ (i.e. whether by faith alone or not). “For as many of you as were baptized into Christ have put on Christ.” This shows that Galatians who were gentiles not only believed in Jesus Christ but were also baptized when Paul preached to them. We cannot find a sentence in Acts, where the apostles allowed one to believe in Jesus, and thereafter leave without receiving baptism. If baptism was not needed for salvation, Jesus Christ would not have commanded to baptize, nor would have the Apostles baptized people.
“For by grace you have been saved through faith, and this is not from you; it is gift of God.” What does Paul communicate here? It means that a man is saved by the grace of God, because of His love and affection for us. God gave this to us without a request or petition from us, but by His generosity. The Son of God did not come down because we demanded or because we compelled God. This is what Paul proclaims through these verses.
If people still firmly believe that salvation is sure by faith alone, they should not force anyone to receive baptism. Why force people into something un-necessary for salvation?

Let us look at Acts 2:38 “…. Repent and let every one be baptized in the name of Jesus Christ for the remission of sins and you shall receive the gift of Holy Spirit.” The Orthodox Churches believe and proclaims so in their creed. ‘Baptism is for the remission of sins.”

40. Comment on the argument that “salvation is through faith and not by the act of Baptism?”

First let us see what baptism really is. Some religions believe that salvation is possible by asceticism, pilgrimage, and self-torture. Christian belief is that, salvation is only through Christ, who is the giver of salvation to those who believe in Him.

“Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God “ (John 3:3). i.e. if one receives baptism, God will give him salvation.
“Repent and let every one be baptized in the name of Jesus Christ for the remission of sins and you shall receive the gift of Holy Spirit” (Acts 2:38). (The recipient receives remission of sins and gift of the Holy Spirit).
If the recipient obeys his orders, God will forgive and make him his disciple.
John 1:12, “ But as many as received Him, to them He gave the right to become children of God, to those who believe in His name” (the recipient receives the right to become child of God.)
“Ask, and it will be given to you; seek, and you will find it, knock, and it will be opened to you.” (Mat 7:7) That is to say, if the recipient pleads, God will forgive and he will be rewarded.

Therefore it is obvious that if the recipient does 'acts' as per the commands of Jesus Christ and apostles, God will give the recipient salvation and many other gifts from God. There are so many examples in the Bible which show that if the giver has the power to give in the name of God, because of the Godly acts he does to the recipient, the recipient receives the benefits.

The Acts describes what the apostles did in Ephesus and in Samaria. The recipient received the Holy Spirit when the apostles laid their hands on them. If the elders of the church, pray and anoint a sick person, the sick will be relieved of his diseases. (James 5: 14) i.e. The act of anointing by the priest, gives the recipient relief.
2 Cor. 5:20 - “Now then we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf be reconciled to God”. This summarizes what we just said (i.e. there is importance in the ‘act' and the person ‘who performs the act.')

This is what the Anglican Church says “The internal effect of Baptism is the new birth or regeneration; the beginning of the life in grace (John 3:5). Every person who is baptized receives the new birth…Baptism also conveys the forgiveness of sins…. and provides the recipient with a remedy against the tendency to sin (original sins) with which all human beings are born.” (‘The Christian faith’ by Claude Beaufort Moss, London 1954). The Anglican Church believes that by the ‘act of baptism’ the recipient receives the remission of sins and is born again.

41. Is it true that Baptism is ‘just an act of admitting a person to the Church?’ This argument states that Baptism is just an external act or dedication ceremony.

From the answers given above, we can see that the above argument is incorrect. Let me also quote from the Anglican Church. “The external effect of Baptism is admission into the Church as member of Christ the child of God and an inheritor of the Kingdom of God. Since only members of the church receive the sacraments, no un-baptized person is capable of receiving any other sacrament.”

42. There is an argument about John 3:5 - “…Unless you are born of water and the Spirit, he cannot enter the kingdom of God.” - The water referred to here is not material water, but the ‘word’ or ‘Spirit’?

We have seen that ‘Baptism’ is not only an external act, but gives the recipient many gifts from God. Though this is seen throughout the Bible as a commanded by Christ and the apostles, some-how the critics teach that baptism is just an external act and therefore irrelevant. This argument is to support the view that baptism is only an external act. They quote the following verses to support this view:

1 Pet 1:23 - “Having been born again, not of corruptible seed but incorruptible through the word of God which lives and abides for ever”
James 1:18 - “ He willed to give us birth by the word of truth that we may be a kind of first fruits of his creatures”.
John 4:10, 14; 7:37-39
“If you knew the gift of God and who it is who says to you ‘Give me a drink, you would have asked Him, and He would have given you living water."

Let us examine each of these:

From this verse, the “biblical scholars” cannot conclude that one is born again the moment one hears the word of God or by just listening to the word of God. “Peter describes a community through divine grace-i.e. rebirth into the family of God” (Interpreters, Volume 1-Commentary)
If one is born again by the word of God, then the eunuch from Ethiopia (and others who heard the apostles) need not be baptized. But we know that Philip taught the word of God and baptized him. Those who raise this argument has to think, why Philip took so much effort to baptize him and whether the eunuch would have been a Christian, had he not been baptized?

a) Let us again look at the argument that ‘water means Spirit’. If this is true then John 3:5 will be read like this “Unless you are born of Spirit (water means Spirit) and the Spirit, he cannot enter the kingdom of God.” Does this sentence make sense? Not at all. So water does not mean Spirit! Besides, we will be forced to believe that Jesus commanded to baptize not in water! We know that the apostles did not believe this but used water to baptize.

b) The apostles understood the word water not as Spirit but as water in ordinary sense itself. This is why they used water during baptism.

c) The epistle of Peter was written in AD60-66 and James’s in AD 60. Before this thousands of people were baptized in water. Both, those who were baptized and those who baptized, believed that by this act they were born again and they used water to baptize.

d) Peter who wrote “Having been born again, not of corruptible seed but incorruptible through the word of God” is the same Peter who also wrote "baptism for the remission of sins “

e) When the man from Ethiopia told Philip “here is water" Did he mean, “here is Spirit”?

Only Decenters argue that through baptism one does not receive anything and therefore is futile. Biblical Scholars says, “Our Lord again insists that, a new birth is necessary and explains that it must be an inward and spiritual one. It must be not only of ‘water’ i.e. the reception of the outward rite of baptism without proper appreciation of what membership of Christ’s kingdom involves but also of the Spirit. The outward rite will be accompanied by an effusion of the Spirit that will make his baptism a real new birth of water and of the Spirit (P779). Biblical scholar Dummulow: "salvation in the kingdom of God requires a new birth which by an ambiguity of the Greek word is also a birth from heaven a birth not merely in a baptism of ‘water’ as John the Baptist offers through the operation of the Spirit." (Interpreters 1, vol.1, Page 713.)

Again St. Paul refers water as ‘water’ not as Spirit:

Acts 22:16 - “Arise and be baptized and wash away your sins calling the name of God”.
Eph 5:26 - “ That He might sanctify and cleanse her with washing of water and by the word.“

Acts 10 gives a clear explanation of what the apostles did and believed about baptism. This will keep the believers from getting confused by erroneous teachings.

The Holy Spirit guided Simon Peter to the home of Cornonelius, a centurion of the regiment. Peter arrived there and spoke to the people gathered there. “While Simon Peter spoke these words, the Holy Spirit descended on all who heard the word” (Acts 10:44) “Then Simon Peter said to them, Can any man forbid water, that these people who have received the Holy Spirit, just as we have, should not be baptized?” (Acts 10:47). And he commanded them to be baptized in the name of our Lord Jesus Christ.” (Acts 10:48)

43. How does the Protestant - Anglican Church view baptism?

They accept baptism as a sacrament (Articles of Faith, Article No. 25). They describe what a sacrament is and what a sacrament is not:

a) They are not only badges or tokens of Christian’ s profession but

b) They are “sure witness and effectual signs of grace and God’s Goodwill towards us.” (1 Cor. 10:16, Rom 6:3, 5, 1 Pet 3:21).

Through sacraments, God:

1) “Works invisibly with us and 2) doth not only quicken, but also 3) confirm and strengthen our faith in him”

Article 26 says that sacraments are not only badges or token of Christian men’s profession but actual channels of Grace that we need. Here is a prayer from their Order of baptism. “We call upon Thee for these persons, that they coming to Thy Holy Baptism, may receive remission of sins by spiritual regeneration. Doubt ye not therefore that He will grant them remission of sins, and bestow upon them the Holy Ghost, that he will give them the blessing of eternal life, and make them partakers of his everlasting Kingdom. Give Thy Holy Spirit to these persons that they may be born again and be made heirs of salvation... sanctify this water to the mystical washing away of sins and grant these persons now to be baptized therein may receive the fullness of Thy Grace.” (Book of Common prayers page 164-168)

During baptism, Orthodox Churches also use similar of prayers. The traditional churches use water for baptism, as Jesus Christ and the apostles intended and taught.

1) From Acts we learn about the Christian faith during the apostolic times.

2) And from the writings of our church fathers we know what the faith during the 2^nd century was.

Writings of The 2^nd Century

Herman the shepherd (AD 140) :-“They had need to come up through the water, so that they may be made alive, for they could not otherwise enter into the Kingdom of God.”

Justin Martyyer (AD 155) “It is necessary to hasten in what way the forgiveness of sins and a hope of the inheritance of the promised good things may be yours. There is no other way than this: acknowledge this Christ, be washed in the washing announced by Isaac for the forgiveness of sin; and henceforth live sinless” (135a)

Letter of Barnabas (AD 70/79-117/132) :- "...we descend into water full of sins and foulness and we come up bearing fruit in our heart having fear and hope in Jesus in the Spirit."(34)

St. Theophilus of Antioch (AD 185) :- “More over those things which were created from the waters were blessed by God, so that this might also be a sign that men would at a future time receive repentance and remission of sins through water and bath of regeneration- all who proceed to the truth and are born again and receive the blessing from God.” (181)

St. Irenaeus (AD 180): - “He came to save all through Himself, - all, I say, who through Him are reborn in God, -infants, and children, and youths and old men." (201) “And again, giving the disciples the power of regenerating in God, He said to them ‘Go and teach all nations, baptize them in the name of father’….” (219)

Tertullian (AD 155 – 240): - "A treatise on our sacrament of water, by which the sins of our earlier blindness are washed away and we are pleased for the eternal life will not be superfluous” (302). “The Spirit who in the beginning hovered over the waters would continue to linger as an influence upon the waters…” (303) “The spirit immediately comes from heaven upon waters, and rests upon them, making them holy of Himself; and having been thus sanctified they absorb at the same time the power of sanctifying. Since we are defiled by sins, as dirt, we are washed in water. An angel intervened and stirred up the pool at Bethsaida. They who were complaining of ill heath watched for him; for whoever was first to descend into the waters ceased, after washing, to complain” (303a)

“It remains to impress upon the manner of observance in giving and in receiving baptism. In giving it, certainly the primary right had by the high Priest, that is the Bishop; and after him, the Presbyters and the Deacons, though not without authority from the bishop.” (310). “After coming from the place of washing we are thoroughly anointed with a blessed unction” (304)

From the writing of the ancient church fathers quoted above, it is clear that the people of the 2^nd century (AD100-200) firmly believed that:

a) Water meant water itself (not Word or spirit).

b) Upon the water of baptism, the Holy Spirit will descend and sanctify it.

c) That water is capable of sanctification.

d) The external washing has spiritual effect.

e) Will receive remission of sins and eternal life.

3^rd Century Writings

St. Hippolytus of Rome (AD 235): - "At the dawn a prayer shall be offered over the water. Where there is no scarcity of water the stream shall flow through baptismal font or pour into it from above… but if water is scarce, whether as a constant condition or on occasion then use whatever is available.”

“Let them remove their clothing. Baptize first the children; and if they can speak for themselves, let them do so. Otherwise let their parents or other relatives speak for them. Next baptize the men, and last of all the women. The latter must first let down and put aside any gold or silver ornaments they may be wearing. Let no one take any foreign object into the water with him. When it is time the Bishop shall give the thanks over the oil, which he puts into a vessel. This is called oil of thanksgiving…Then the presbyter takes hold on each of those to be baptized and commands him to renounce, saying: ‘I renounce you, Satan, and all your servants and all your works’ “ Then the baptism, prayers etc. is described and after baptizing “when he come out he is anointed with consecrated oil and the presbyter says ‘O Lord God, who made them worthy of the remission of sins through Holy Spirit’s washing into the rebirth send into them your grace, so that they serve you according to your will’” (394)

St. Clement of Alexandria (Ad 202) “When we are baptized, we are enlightened. Being enlightened we are adopted sons. Adopted sons we are perfect: Made perfect we become immortal. This work is variously called grace, illumination, perfection, and washing. It is washing by which we are cleansed of sins; a gift of grace by which the punishments due our sins are remitted."

Origen: (AD 185 – 253) "there is regeneration in the water and in the Holy Spirit… In the church baptism is given for the remission of sins: and according to the usage of the church baptism is given even to the infants. The church received from the apostles the tradition of giving baptism even to infants. For the apostles to whom were committed the secrets of the mysteries know that in every one the innate stains of sin which must be washed away through water and the spirit."

St. Cyprian (AD 250) "When the stain of my past life had been washed away by means of the water rebirth, a light form the above poured itself upon my now pure heart."

4^th Century

St. Methodius of Phillipi (AD 311): - “The illuminated (the baptized) take on the features and the image and the manliness of Christ. The likeness of the form of the Word is stamped upon them; and it produced in them sure knowledge and faith.”(613)

The Council of Laodicea “That those who have been illuminated are, after baptism to be anointed with celestial chrism, and thus become partakers in the kingdom of Christ” (Canon 48)

St. Cyril of Jerusalem: - (AD 315) “And He says ‘Unless a man be born again’ and He adds the words of water and Spirit – he cannot enter the kingdom of God “”He that is baptized with water, but is not found worth of Spirit, does not receive the grace of perfection. Nor, if a man be virtuous in his deeds, but does not receive the seal by means of water, shall he enter into the kingdom of heaven. A bold saying, but not mine, for it is Jesus who has declared it.”(810b)

“If any man does not receive baptism, he does not have salvation. The only exception is the martyrs, who, even with out water will receive the kingdom of heaven”(811)

“Bearing in sins, you go down into the water; but the calling down of grace seals your soul and does not permit that you afterwards be swallowed up by the fearsome dragon. You go down dead in your sins and you come up alive in righteousness” (812)

“And if your piety is unfeigned the Holy Spirit will come down upon you also, and from high a paternal voice will sound over you“(813). “Water flows around the outside but the spirit baptizes also the soul within and that completely “

St. Basil the Great (AD 330 – 379): -“This is what it means to be born of water and Spirit: just as our dying is effected in the water, our living is wrought through the Spirit. In three immersions and in an equal number of invocations the great mystery of baptism is completed in such a way that the type of death may be shown figuratively, and that by the handling of divine knowledge the souls of the baptized may be illuminated. If therefore, there is any grace in the water, it is not from the nature of water, it is not from the nature but from the Spirit’s presence there.” (947).

St. John Chrysostom: (AD 387) “Do not be surprised that I call martyrdom a baptism; for here too the Spirit comes in great haste and there is a taking away of the sins and a wonderful and marvelous cleansing being martyred they are washed in their own blood” (1139)

“…and casts it anew, throwing it into the waters [of Baptism] as if in a smelting furnace. He pours out the grace of the Spirit in place of fire, and then brings forth renewed and refreshed and with a brightness to rival the rays of the sun.”(1144). “Behold they thoroughly enjoy the peacefulness of freedom who shortly before were held captive. They are citizens of the Church, who were wandering in error. They have their lot in righteousness who were in the confusion of sin. For not only are they free, but holy also; not only holy, but righteousness too; not only righteous, but sons also; not only sons, but heirs as well, not only heirs, but brothers even of Christ; not only brothers of Christ, but also co-heirs, not only co-heirs, but His very members; not only members, but a temple too; not a temple only, but likewise the instruments of the Spirit. You see how many are the benefits of baptism” (1145a)

St. Ambrose; (AD 387) ”For no one ascends into the kingdom of heaven except through the sacrament of Baptism. Unless a man is born of water and the Holy Spirit, he cannot enter the Kingdom of God. No one is excepted: not the infant, not the one prevented by some necessity.” (1324). “Even a catechumen believes in the cross of the Lord Jesus Christ by which also he is signed; but unless he be baptized in the name of the Father and of the Son and of the Holy Spirit, he cannot receive the remission of sins nor be recipient of the gift of spiritual grace.” (1330)

5^th Century

A prayer from the Syriac order of baptism of the Church of the East, holding the Nestorian Faith in the 5^th century:

“Strengthen us to minister to the Holy ministry of baptism, which remits sin, given to us by your mercy of grace, for the renewal of our nature, and salvation (p 108)… From the womb of baptism, established to us, for our rebirth through it…You have kept them (those being baptized) in the bowl of sin-washing baptism to receive new and spiritual birth, for the growth of their faith. Let them away the old man destroyed by earthly desires, by this sin-washing baptism and put on a new man by the bath in holy water. Lord, let the Spirit come on this water. Thus let the water receive the power for the help and the salvation of the baptized. You gave us the grace of Holy Spirit advance of the relief-which we receive form the holy ministry of this spiritual baptism. Let the advance of the Holy Spirit you received, the living seal you received, the new Spirit you received and the weapon of righteousness you put on, keep you from the wicked one and his forces.” - (True Translation)

We have seen from the above:

1) What our Lord had commanded about baptism.

2) What the apostles taught.

3) What the church and church fathers taught and practiced during the first five centuries.

It is clear that Christians from the beginning of the church believed baptism as a sacrament for the remission of sins, for eternal life, for rebirth, and to achieve the status as sons of God. It is not a mere witnessing or dedication. They also used water during baptism. What Tertullian said is very relevant: “What ever first is true and what ever late is spurious.”

44. Who is (authorized) to baptize?

Now that we understand what faith is, and that a believer should be baptized in water, we need to see who Jesus authorized to perform baptism. Can anyone perform this?

1) Jesus entrusted the power to baptize only to the apostles. Please refer to Mat 28:19 -Jesus said to the eleven apostles “Go, therefore and make disciples of all the nations baptizing them in the name of the Father and of the Son and of the Holy Spirit."

2) The book of Acts proclaims that only the apostles baptized. We can see that those who were baptized by Philip in Samaria or Ephesus did not receive the Holy Spirit. In other words they were incomplete. No-where in the Bible is it mentioned that the Unuch received the Holy Spirit, though he was baptized. [Philip is one among the seven deacons including Stephen appointed by the apostles by laying their hands upon them (Acts 6:3-5)] “Philip preached about Messiah and Samarians accepted the word of God. The apostles heard this and “they sent to them Peter and John, who went down to Samaria and prayed for them, that they might receive the holy Spirit, for it had not yet fallen upon any of them; they had only been baptized in the name of Lord Jesus. Then they laid hands on them and they received the Holy Spirit.” (Acts 8:14-17). We can see here that the people of Samaria believed in Jesus and were baptized. But their baptism was not complete. Therefore baptism by itself is incomplete. Baptism has to be officiated by the apostles or by an authority appointed by the apostles, so that the baptized may receive the gift of the Holy Spirit.

3) Later, the elders and priests referred to in Acts 20, baptized people. We have seen in the writings of church leaders of 1^st to 4^th centuries that this practice continued.

45. What is the procedure for baptism?

There are two arguments. A minority believes that the recipient should be ‘immersed in water' while a vast majority believes ‘in just pouring of water over the body’.

We have to note many issues here:

When the apostles baptized people, did they perform it by immersing in water or by sprinkling water?
During the time of the apostles, infants were baptized (evidence follows). How can someone immerse infants in water?
When did the argument – ‘one should be baptized only after believing’ - begin?
Some people argue that through baptism one does not receive any Gifts from God, but is only a process of witnessing or a process of dedication.

(Even the previous section of people have a rigid procedure during baptism. Isn’t this contradictory? If baptism is unimportant, why have such a rigid procedure?)

The Baptisms Described in the Book of Acts:

Acts 2:41 - 3000 people were baptized on the day of Pentecost.
Acts 8:16- “ The people of Samaria were baptized by Philip”
Acts 8:38, - Philip baptized the man from Ethiopia
Acts 9:17,18 - Ananias baptized Saul
Acts 10:48 - Cornelius and his family were baptized by Peter.
Acts 16:15 - Lydia was baptized by St. Paul.
Acts 16:33 - Prison Keeper was baptized by St. Paul.
Acts 18:8 - Crispus was baptized in the house of Justus.

(Paul also baptized many other people)

Let us examine each of the above Baptisms in detail

1) 3000 People were baptized on the day of Pentecost, in Jerusalem:

There are only two small ponds in Jerusalem (Ref: Geography of the Bible). They are ‘Bedsaida’ and ‘Shebham’. There is a small stream, called Kidron. Visitors even today, walk through this stream during the months of April-May to the Olive Mountain. During this time of the year, there is no water in the stream. Jesus was crucified during the month of April-May (month of neezon). He crossed this stream to reach the Gathas Seemon garden. Obviously, there was no water in the stream during this time. The day of Pentecost was 50 days after His Resurrection (i.e. June-July). During these months, there is not even a single drop of water in the stream. It is certain that 3000 people were baptized there, when there was no water at all. The other two ponds were located in heavily populated areas occupied by the Jews (Jewish settlement). So it is impossible to think that, the apostles took all these people to such a hostile place in order to baptize them. Besides, it is hard to imagine that the Jew’s, who did not even permit the apostles to preach, would give permission to baptize such a large crowd in their area. So there is no possibility that the apostles immersed these people during their baptism.

2) The baptism of the people of Samaria

In the Bible there is no record of any rivers being present in Samaria. The rivers referred to in the Bible are:

1) Abna (in Syria) Referred in - (2 Kings 5:12)

2) Pharpar - (2 Kings 5:12)

3) Khebar in Chaldea - (2 Gen 2:14)

4) Jabbok - (Gen. 32:22)

5) Arnon in Moab - (Num. 1:13-15)

6) Jordan - (2 Kings 5:10)

7) Kishon - (Judges 4:7)

8) Gihon - (Gen. 2:13)

9) Tigris - (Gen. 2:14)

10) Hirucon - (Gen. 2:14)

11) Kereeth Brook - (1 Kings 17.5)

12) Pison - (Gen. 2:11)

But none of these rivers are in Samaria

There were deep wells in Samaria (John 4:11). So there was no source of water where one could be immersed during their baptism.

3) Acts 8:38 - Philip baptized the eunuch of Ethiopia - Let us see where this happened. The angel asked Philip (8:26) “Arise and go toward the south along the road which goes down from Jerusalem to Gaza." This is a desert. In Acts 8:36 - “As they went down the road they came to some water, the eunuch said…". According to the Bible, this happened in a desert, and the baptism took place when they found some water. Since this was a desert, it is almost impossible to find ponds, lakes, rivers or even streams. He was baptized when they found some water. It doesn’t mean that the eunuch was immersed in water during his baptism.

4) Acts 9:17 and 18 – Baptism of Saul (Paul). After the vision, he was led to the house of Judas. The place was “.... (To Ananyas) Arise and go to a street called Straight …” (Acts 9:11). Ananyas went to that house (Acts 9:17) and baptized in the house (Acts 9:18). Can any one say that this house in Damascus had a pool to immerse a person in? Impossible, during that period in time.

5) Acts 10:48 - “Cornelius and his family were baptized by Peter. - The sequence of events that took place were:

Cornelius was waiting for them. He had invited his relatives and close friends (Acts 10:24, 25)
Peter went inside the house (Acts 10: 27)
Peter preached to them (Acts 10:33 - 43)
And he commanded them to be baptized in the name of Lord…(Acts 10:48)

It is very unlikely that this house had a pool inside to immerse and baptize.

6) Acts 16:15 - St. Paul baptized Lydia - This was at a riverside. But it is not known if the river at that time had enough water to immerse a person. Some rivers will dry up during the summer season.

7) Acts 16:33 - St. Paul baptized a Jailer. This too was in the “prison keeper's house”. It is almost impossible to have a pool in a house. There could be a pool in the king’s palace, but not likely in a prison keeper’s house

8) Acts 18:8 - Crispus, was baptized in the house of Justus – This baptism also took place in a house.

We can see from the book of Acts that, when the apostles baptized, they did not immerse the people in water. With all these examples in the Bible, it is astonishing that some people argue for a different procedure like ‘immersing’ etc... At the same time they argue that baptism will not result in the remission of ones sins, and thereby will not be eligible for the kingdom of God.

46. Is it true that Gregory Bar Ebroyo (alias Gregorius AbulFaraj Bar Ebroyo) who wrote the Canon (church laws) has stated in Chapter 2 that 1) Preference should be given to river, 2) people should be immersed 3) One should be baptized only after the study of faith 4) deacon should receive the person when he comes out of water and 5) ornaments should be removed before baptism?

This is not fully true. The canon was compiled by Gregory Bar Ebraya, but not written by him. He was the Maphriana (Catholicos) of Persia and the East under the Patriarch of Antioch, and a great scholar. [Modern scholars are so impressed by his genius that, they call him "The Encyclopedia of the 13th century”]. He collected the apostolic laws and other synodical regulations set up by the early church fathers at various synods and compiled it into a book called the Hoodoyo Canon.

The apostolic law given in chapter two, paragraph 4 is this: “The catechumens (those non-Christians studying faith with intention of receiving baptism) should take the oath before the priest and come to flowing water in the week of lent. First the infants should be baptized. If they are able to take oath, let them do so or otherwise, let their parents take oath for them. After this, the men and women should remove the ornaments and the women untie their hair before being baptized” (Hoodoyo Canon)

There is no mention of river, immersing, or reception by deacon. During the apostolic period all those who received baptism were non-Christians and therefore, the adults were taught the faith before baptism. Infants cannot be taught the faith. Removal of ornaments does not mean removal forever.

In the canon chap. 2, para. 3 says: - (passed in Lavadokya Synod) “The baptized should be anointed with heavenly oil (chrism). With out chrism baptism is incomplete. The baptism room should be on the southern side of sanctorum of the church building and there should be sufficient space between the wall and baptismal font.”

From the above it is clear that:

1. A Priest should baptize

2. River or immersing is not essential.

3. Infants can be baptized.

4. Anointing of chrism is indispensable.

(Many of the Early Church Fathers from the 1^st to 5^th century have repeatedly written about this topic. Refer to the ‘Faith of early church fathers’)

47. Mark 16:16 says - “He who believes and is baptized will be saved”- Doesn’t this imply that one needs to believe first, before receiving baptism?

When someone brings forth an argument from the New Testament, one should also understand well the sentences before, after, and also the context in which they are used.

Jesus Christ ordered this to his disciples before his ascension to heaven. At that time there were only a few disciples. Let us quote the verse before this: “Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved. But he who does not believe will be condemned…”- (Mark 16:15, 16). So doesn’t this imply that one needs to believe before being baptized?

We have to understand that the section of people referred to here are the Jews and Gentiles. This means that:

The apostles should preach to them.
They should believe.
They should be baptized.
If they do not obey what the apostles taught them, they will be condemned.

This is what it says. It doesn’t say that ‘if one doesn't believe before his baptism, he will be condemned!’

This is what the traditional Churches, and the Protestant Anglican church practices, and teaches. A person who is not a Christian should:

Believe in Jesus Christ.
Should be baptized.
When one is baptized - even infants - they recite their faith.
We should note that the apostles did not baptize the Christians in Samariya and Ephesus even though their baptism was not complete.
We have to note that, even the infants recite the faith through the middle person before baptism.

One should also note that in a standard Bible, Mark 16:9-20 will be in double brackets. Why? The reason is that:

Two ancient versions of the Bible (Sinaitic and Vatican) do not have these verses.
But in an Armenian version, which was discovered in 1891, it says that a person named Ariston added these versus. Papyon says that he might be the same Aristhuyon who was a disciple of Christ. (Dammalow). The same thing is mentioned in the Interpreters Bible. (Vol. 1 page 916-917)
Charles Gore, an Anglican Bishop writes the same in his biblical interpretations.
Mor Dionysius Bar Saliby, a Bible commentator who lived in the 13^th century says, Mark 16: 9-20 is not written by Mark and that the Nicea synod has not accepted it as written by Mark. – [Note:- There was no New Testament during the synod of Nicea]

Therefore the authenticity of the sentences in Mark 16: 9-20 is in question. It is not fair to quote this sentence to prove a fundamental doctrine. Even if one quotes it, we have just seen that it does not support the argument in question.

48. Some people say “When one believes in Jesus and accepts him as savior - by virtue of this act he is saved.” Is not belief enough?

The New Testament does support this view. Please refer to Mat. 28:19-20, which says that one should be baptized and that there is no other alternative.
Mark 16:16, which we discussed demands, it is not enough to believe alone, but one should also be baptized.
The book of Acts describes many instances where people accepted Jesus as savior (some of them quoted in earlier questions). In all these instances, those who believed were baptized. In Samaria, Philip preached about Messiah and the people of Samaria accepted the word of God. The apostles heard this “they sent them Peter and John, who went down and prayed for them, that they might receive the Holy Spirit, for it had not yet fallen upon any of them; they had only been baptized in the name of Lord Jesus. Then they laid hands on them and they received the Holy Spirit.” (Acts 8:14-17)
The Ethiopian believed in Jesus Christ. But if that was enough, why did Philip and the Ethiopian travel till they saw water in order to baptize him? Obviously just belief or proclamation is not enough. One has to be baptized by an authorized person. (Acts 8:26)
Saul (St. Paul) not only accepted Jesus Christ and believed in him, but he too was baptized. (Acts 9:18)
Lydia not only accepted Jesus in her heart, but also was baptized.

Therefore it is obvious that one should believe and should also be baptized for salvation.

49. What is the truth about this argument: “For salvation, all one needs to do is to believe in his heart. But proclaiming by mouth is just a public witnessing and baptism is not essential for salvation “

Baptism commands a very high priority in the Holy Scriptures.

John 3:5 - “Jesus answered, Most assuredly, I say to you unless one is born of water and the Spirit, He cannot enter the kingdom of God.” Baptism is a prerequisite for entering heaven.
Acts 2:38 “Peter said to them, repent and let every one of you be baptized in the name of Jesus Christ for remission of the sins and you shall receive the gift of Holy Spirit”. Through baptism one receives remission of sins and the gift of the Holy Spirit.
Acts 22:16:- Ananias to Saul: “Arise and be baptized and wash away the sins, calling on the name of the Lord “ (Acts 22:16)
Roman 6: 3-8 - “Or do you know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death. Just as Christ was raised from dead by the glory of the Father, even we should also walk in newness of life.… Now if we died with Christ we believe that we shall live with Him.” The same message can be seen in Colo. 2: 12-13.
1 Cori 12:13 - “For by one Spirit we were all baptized into one body …”
Gala 3:27 “For as many of as were baptized into Christ have put on Christ”
1 Titus 3:6 “…our savior appeared not because of any righteous deeds we had done but because of his mercy, he saved us through the bath of rebirth and renewal by the holy Spirit whom he richly poured on us through Jesus Christ our savior”
1 Peter 3:21 “There is also an anti-type which now save us - baptism (not the removal of filth of the flesh but the answer a good conscience toward God), through the resurrection of Jesus Christ”.

In spite off all these writings, it is quite unfortunate that some argue against baptism. If one says, baptism is for public witnessing, what does this mean? It means to declare in public. If baptism is that trivial, why do such fellowships make it mandatory that its members should have the ‘baptism of faith’? They propagate that, without such a ‘baptism of faith’, there is no salvation, and make it of utmost importance in one's Christian life. Isn’t this contradictory? They say baptism is trivial and they themselves imply that it is of utmost importance. I have not seen any verses in the Bible that could be interpreted as saying that, baptism is just an act of public witnessing.

We have seen that through baptism one receives:

Remission of sins
Gift of the Holy Spirit
Admission to Heaven
Salvation
The dignity of becoming sons of God
Oneness with Christ.
Sanctification
Gift of the Holy Spirit
Participation in the assembly of sons of God
Adoption to God’s family
Birth to the heavenly life

50. Who is authorized to perform baptism?

Only apostles and people authorized by the apostles had the right to baptize. Please refer to the book of Acts and it will be obvious. (See Question 44)

51. Ananyas baptized Paul. Wasn’t he a common man?

No, he was not a common man. Our early church fathers have written about Ananyas and tells us who he was. Since Protestants raise this argument against his authority, let us see what the Protestant interpreter Dummalow has written about Ananyas: “St. Peter and Andrew ordained him as the bishop of Damascus and was martyred.”

52. Comment on the arguments against infant baptism.

Christian churches have existed for more than 1900 years. Until the last 100 years i.e. for the first 1800 years, no one wrote against infant baptism, not even the Protestants!

Luther, who propagated ‘believe what is only in the Bible’ and thereafter started the Protestant church, did not say so!
Churches like the Anglican Church perform infant baptism. Their articles of faith (39 of them) authored in AD 1571 says (in the description of article 29) “Infant Baptism should certainly be retained in the church…The Heavenly Father will embrace little children with arms of His mercy, will give unto them the blessing of eternal life and will make them partakers of His everlasting Kingdom" (John 3:5, Mark 10:14; 1 Cor. 7:4). Therefore, the initial Protestant churches practiced child baptism. Why then do a few 20^th century Protestant groups reject this?

53. Was there infant baptism in the Early Church?

Biblical scholars believe that there was infant baptism in the early church. The Biblical encyclopedia supports this (pages 761 and 762). The New Testament does not say anything specific about infant baptism. But there are lots of evidence to show that infant baptism existed in the early churches. If infant baptism is incorrect, will early church fathers that learned directly from the apostles, perform infant baptism?
Even though it is not specifically written in the New Testament that “infants should be baptized”, we cannot say that this was not practiced during the apostolic times. The New Testament is not a book of observances of the early church. The New Testament does not mention in detail the procedures regarding the appointment of elders, and about the Last Supper; likewise it does not detail about baptism (It is discussed in the apostolic traditions). The New Testament was not the early Church’s procedural book.
It is a fact that Jews circumcised their infants. So it is possible that the early converts who were Jews believed that their infants should also be baptized.
Cornelius was baptized, along with his close friends (Acts 10:24), and Lydia was baptized with her whole family (Acts 16:15), and the prison keeper was baptized with his family (Acts 16:33). How can we say that there were no infants in any of these families? Certainly the Bible does not say ‘family except infants’. On the contrary the Greek words used in these sentences represents a class that includes the adults, infants, servants, and slaves.

(Also refer to “Faith of early church fathers”)

54. What does the Early Church Fathers say about infant baptism?

St. Irenaeus: - He came to save all through Himself, - all, I say, who through Him are reborn in God, - infants and children and youth and old men.

St. Hippolytus: - “Baptize first the children; and if they can speak for themselves let them do so. Otherwise let their parents or other relatives speak for them “

Origon: “Baptism is for the remission of sins; and according to the usage of the church, Baptism is given even to infants”(496) The Church received from the Apostles the tradition of giving Baptism even to infants. (501)

St. Cyprian: “If, in case of worst sinners and of those who formerly sinned much against God, when afterwards they believe, the remission of their sins is granted and no one is held back from Baptism and grace, how much more, then, should an infant not held back, who, having but recently been born, has done no sin, except that, born of the flesh according to Adam”. (586)

Tertulian: “According to circumstance and disposition and even age of the individual person, it may be better to delay Baptism; and especially in the case of little children- Why? If it be not a case of necessity – that sponsors too be thrust into danger, when they themselves may fail to fulfill their promises by reason of death, or when they may be disappointed by the growth of evil disposition? Indeed Lord says, “Do not forbid them to come to me”. (310a)- But Tertulian was converted into a Christian at an adult age.

From the above the following can be inferred:

St. John, who lived long, died in AD 100. The above writings came from church leaders about 50 to100 years after St. John’s death. So they have written what they had seen during apostolic times, which means that there was infant baptism during the apostolic times.
Among these above mentioned fathers of the church, Irenaeus was born in Asia Minor (i.e. native of Smirna) in about AD 140, which is about 40 years after the death of St. John. He was the disciple of Polycarpus who was the disciple of St. John. Irenaeus was ordained a bishop at the age of 37 and was martyred in Ephesus where St. John lived during the latter part of his life.
St. Hyppolytus was ordained a bishop in Rome. Born in AD 183 in Alexandria, he had written a number of books.
St. Cyprian was a bishop in Africa. Emperor Valerian martyred him in AD 258 during the time of persecution. He was beheaded.
Tertullian was born in AD 155. He was born to a Gentile family in Carthage. He became a Christian in AD 193. He was a priest.

The reason why their biographies are given is that they wrote their articles/books from either Asia or Africa or Europe, which means the known world during that time. Therefore it means that infant baptism existed, throughout the known world during that time. This could only happen if the source of Christian teachings (the apostles) taught in such a manner.

The writings prove that, there were bishops, and priests in the first, second, and third centuries.
They believed that baptism was for the remission of sins
They believed that baptism is for the salvation
Infant baptism will cause the remission of original sins (inherited from Adam)
Infant baptism was continued from the apostles

It is not surprising that Tertullian, who became a Christian by getting baptized at the age of 33, opinioned that ‘it may be better’ to baptize late. He did not say that infant baptism is incorrect. He was certainly not against the word of the Lord “let infants come to me…”

If anyone still denies infant baptism – he means that these early church fathers did not have enough knowledge of the Bible and church procedures, and hence were wrong - or that he might have more knowledge than these church fathers. Can we say that these fathers, who were martyred and who learned from the apostles, were wrong? I would not.

55. Can infants who are not yet able to believe, and people who didn't have the opportunity to believe, be saved?

There were people who objected infant baptism even during the early periods of the church. Their views were based on an argument that, infants couldn’t believe in Jesus Christ.

1) When God works with us, it starts with God initiating it. In this process our duty as humans is to commit to, and obey to His acts (King’s Highway). E.g. Peter, Andrew, Jacob, John, Matthew, and Saul. They were all called to God before they believed in Jesus Christ. It was God’s plan. The important factor is that they obeyed the call.

2) There are many examples in the Bible, which proves that infants can receive blessings from God (Matt. 19:14) before birth (Jeremiah 1:5, Luke 1:15,45). They can even get into the covenant with God on the 8^th day after birth (Genesis 17:12). This is because infants belong to God, before and after birth. (Psalms 22:9, 10; 139:13; Judges 13:2, 5; 1 Sam 1:27)

“Then the word of Lord came to me saying, Before I formed you in the belly I knew you and before you came forth out of the womb I sanctified you, and I ordained you a prophet unto the nations “(Jeremiah 1:5)(KJV)
This is my covenant between you and your descendants after you must keep: every male among shall be circumcised…through our ages every male among you when he is eight days old shall be circumcised.” (Genesis 17:12)
“The angel of the Lord…. said to her, ”Though you are barren and have had no children, yet you will conceive and bear a son. Now, then careful to take no wine or strong drink and to eat nothing unclean” (Judges 13:2)
“I prayed for this child (Samuel), and Lord granted my request” (1 Samuel 1:27)
“You drew me forth from the womb, made me safe at my mother’s breast” (Psalms 22:9)
“You formed my inmost being; You know me in my mother’s womb” (Psalms 139:13)
The angel of the Lord appeared to Zechariah and said, “your wife Elizabeth will bear you a son, and you will call his name John.” (Luke 1:13). “…and he will be filled with Holy Spirit, while he is still in the womb of his mother.” (1:16). "Later Mary heard that Elizabeth was conceived and she visited her. Mary greeted Elizabeth, And when Elizabeth heard the salutation of Mary, the babe leaped in her womb; and Elizabeth was filled with Holy Spirit” (1:41)
“The Lord called me from birth, from my mother’s womb he gave me my name” (Isaiah 49:1)

It is obvious that children and infants will receive blessings from God. God even calls people who are non-believers. Further more we can also see that…

1) Not only for infants and non-followers, a person can receive blessings from God by virtue of another persons belief. The examples are:-

“And it happened when Elizabeth heard the greeting of Mary, that the babe leaped in her womb and Elizabeth was filled with Holy Spirit” (Luke 1:41)
Because Jairus believed in Jesus, his daughter came out of death and lived. (Mark 5: 21- 41);
“Then they brought to Him a paralytic lying on the bed. When Jesus saw their faith, He said to the paralytic, ‘Son be of good cheer; your sins are forgiven.’”(Matt 9:2). The paralytic man was saved because of the faith of the people who brought him to Christ.
A child was saved and drove out a mute Spirit because his father believed in Jesus Christ and prayed. (Mark 9:24)
Because of The Centurion’s belief and faith, his servant was healed. (Mat 8: 5 - 13)
The Cananite woman believed in Jesus Christ and her daughter was saved of a chronic illness. (Mat. 15:21-25)

2) When God approaches us we should commit ourselves to Him. God came to us in order to save us when we were sinners. God became man for our salvation, because of God’s grace alone and never because we requested Him to. Please refer to the following versus:

“But the Lord said to Ananyas, Go, for he (Saul) is a chosen vessel of mine to bear my name before Gentiles, kings and children of Israel’” (Acts 9:15)

“But when it pleased God, who separated me from my mother’s womb and called me through His Grace” (Gala. 1:15)

“It was not you, who chose me, but I who chose you and appointed you to go and bear fruit that will remain so that what ever you ask the Father in my name he may give you “(John 15:16)

The above versus, reveals an obvious truth, that God acts on a person without his knowledge.

But again people who argue for ‘baptism by faith’ hides Mark 16:17-18. “And (who believe) they will handle snakes; and if they should drink any poison of death, it will not harm them; and they will lay their hands on the sick, and they will be healed” [Snake in Aramaic is an idiom for enemies]

In the case of anyone who is unable to do these miracles mentioned above, does it not mean that he did not believe? Are all those, baptized after believing, able to do these signs? A few may, but many who have received child baptism have done these miracles too.

Other Good Articles about Infant Baptism:

http://www.goarch.org/en/ourfaith/articles/article7067.asp

http://www.ephesus.com/Orthodox/InfantBaptism.html

http://www.stignatious.com/40ques.htm

56. Will any one receive grace from God through the acts of baptism, sacraments, etc..?

Yes. Here are the reasons

The real power behind the apostles and therefore among their successors is our Lord. Any one receiving the sacraments officiated by authorized persons, are sure to receive grace from Christ and the Holy Spirit.
When a sacrament, authorized by Christ is administered to a person, by someone authorized by Jesus Christ, the receiver of the act will receive the grace from God
What ever is done to others in the name of Jesus Christ, one will receive reward.
Because of the act of ‘laying the hands’ one can receive the Holy Spirit.
Because of the acts of ‘talking’ by the apostles - these things happened

-- Ananias and Sapphira died. (Acts 5)

-- The crippled beggar was cured. (Acts 3)

-- Eutychus (Acts 20), Tabitha (Acts 9) and Dorcas came to life
By the act of ‘touching the robes of the apostles’

-- People with chronic illness were saved
The act of ‘confessing to a priest’ will result in the remission of sins
By the act of receiving His blood and flesh the receiver will obtain eternal life. If His blood and flesh are received unsecured, by this act the receiver will be punished.
By act of prayer, fasting, alms-giving, God will reward you.
Suffering because of Christ, one will live with Christ.
By the act of being baptized in water and Spirit, the receiver shall enter into the kingdom of God
By the act of baptism with water and Holy Spirit, one will surely receive the right to enter into heaven, right to be sons of God, rebirth and remission of sins (already discussed earlier).

From the above we can infer two things:

1) Any act as per the will of oneself will not bring the grace of God

2) But on the contrary, if the receiver does the act with the help of persons authorized by Christ and the Holy Spirit, the receiver obtains abundant blessings from God.

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