Monday, January 22, 2007

All Wet

He that believeth and is baptized shall be saved; but he that believeth not shall be damned. Mark 16:16

I thank God that I baptized none of you ... 1st Corinthian
1:14


The two verses quoted above are two of the reasons I resisted baptism until well into my adult life. The main reason had more to do with the question "Why bother?" But more about that later.

"He that believes and is baptized will be saved ..." seems pretty straightforward. Belief plus baptism equals salvation. However, "He that believes not shall be damned." It doesn't say he who is not baptized shall be damned, simply he who does not believe. This creates an unbalanced equation.

If belief plus baptism equals salvation, and removing belief from the equation equals damnation, then is baptism really necessary? If salvation is the opposite of damnation, and if belief and baptism are required for salvation, then the removal of either would result in "not" salvation, which is damnation. The logic is unavoidable. Therefore, baptism is optional to salvation.

Add to this the apostle Paul telling the Corinthians that he's glad he didn't baptize any of them. If it wasn't important for Paul to baptize his converts, then how important can baptism be? You would think that a teacher of Paul's stature would be quite emphatic if baptism were necessary.

So, from what I could see baptism may be a good thing, but it was not necessary and could be ignored.

Now, what sealed this view was what I was taught about baptism. I was taught that baptism was an outward sign of an inward change. Baptism was a symbol that said I am a Christian.

Back when Christianity started and baptisms were public affairs the idea that one should publicly identify with Christ seems like a reasonable idea. However, in my lifetime baptisms are typically done in church in front of people who already either know or assume you're a Christian; it seems rather empty.

Without a clear scriptural command such as, "Go get yourself baptized" and non-scriptural reasoning that was non-persuasive, I resisted baptism until I had passed my 30th birthday. As a matter of fact, I had already been ordained and pastoring before I decided to be baptized.

What changed? My understanding of sacraments (which I explained a couple posts ago) and my understanding of baptism specifically.

I wish I could find the book I was reading when I found this information. Unfortunately, I cannot, but trust me, I'm not making this up. The missing book was an interesting history of baptism and how it was used outside Christianity.

The fact that baptism was not a Christian invention was quite profound to me because it meant that when people were told to be baptized, they already had an idea of what was being talked about. Baptism was not an uncommon practice.

For the Jews, there were three types of baptisms (washings); sprinkling, pouring and immersion. Each had a specific meaning and purpose ranging from preparing a sacrifice to consecrating a priest to initiating a convert. To Jews who became followers of Christ, baptism was nothing new.

Outside of Christians and Jews, baptism was, in effect, a public signature. I found it fascinating that certain contracts were sealed with baptism. And even more profound was when I read that it was not unusual for some of Rome's high ranking soldiers to be baptized in the name of Caesar.

In a contractual context, baptism publicly stated that the person being baptized formally submitted to the terms of the contract. In the case of the Roman soldier, he was publicly affirming that through this baptism he became the property of Caesar.

Learning that a sacrament was an oath of allegiance and that baptism was a public signature of submission made the rite something I wanted to do rather than something I had to do. Through baptism I could publicly sign an oath of allegiance to God. Rather than confirm what was already assumed, I could willingly give myself to what I knew was good and right.

The equation is not as unbalanced as it looks. A person who believes and understands that belief will naturally get baptized. How could they not? Belief and baptism are two sides of the same coin and the commitment of baptism confirms the salvation which is why he who believes not is damned. And he who is baptized and doesn't believe is all wet.

3 Comments:

At 12:39 PM, Blogger Tom Gagne said...

Russ, I'm glad you finally posted your thoughts on baptism, and I supposed I have to say I'm glad you waited.

I found the parallel regarding Roman soldiers being baptized as an admission of belonging to Caesar, and Christians baptism expressing their belonging to Christ (publicly) to be compelling. In the same way you wouldn't mess with one of Caesar's soldiers for fear of the consequences perhaps there's a parallel there as well--not wanting to mess with one of Christ's for fear of the consequences.

 
At 3:57 PM, Blogger Russel Trojan said...

Tom, the idea of protection resulting from belonging to the person you're baptized into is a very interesting perspective. It's not something I've ever considered, but it makes sense that someone would take care of their property.

 
At 4:35 AM, Blogger Unknown said...

Regarding salvation:


I would recommend you to listen to the words of Ribi Yehoshua ha-Mashiakh (the Messiah) from Nazareth’s authentic teachings. It reads:
[Torah, Oral Law & Hebrew Matityahu: Ribi Yehoshua Commanded Non-Selective Observance
The Netzarim Reconstruction of Hebrew Matityahu (NHM) 5:17-20]
[Glossaries found in the website below.]:

"I didn't come to subtract from the Torâh of Moshëh or the Neviim, nor to add onto the Torah of Moshëh did I come. Because, rather, I came to [bring about the] complete [i.e., non-selective] observance of them in truth.
Should the heavens and ha-Aretz exchange places, still, not even one י or one of the Halâkhâh of the Torah of Moshehshall so much as exchange places; toward the time when it becomes that they are all being performed -- i.e., non- selectively -- in full.
For whoever deletes one [point of] the Halâkhâh of these mitzwot from Torah, or shall teach others such, [by those in] the Realm of the heavens he shall be called 'deleted.' And whoever ratifies and teaches them shall be called ' Ribi' in the Realm of the heavens.

For I tell you that unless your tzәdâqâh is over and above that of the [Hellenist-Roman Pseudo- Tzedoqim] Codifiers of halakhah, and of the Rabbinic- Perushim sect of Judaism, no way will you enter into the Realm of the heavens." (see NHM)

Quote from www.netzarim.co.il ; “History Museum”

The reconstruction is made using a scientific and logic methodology. One of the premises is that the historical Ribi Yehoshua was a Torah-observant Pharisee (why that premise is true is found in the above website, in which you also will find more information about why a reconstruction is needed).

The historical Ribi Yehoshua and his followers Netzarim observed Torah non-selectively. The above website proofs that the person who want to follow the historical Ribi Yehoshua must do likewise.

This is what Ribi Yehoshua taught about whom will get to heaven and he taught in accordance with Torah, that anyone who adds a mitzwah (directive or military style order) or removes a mitzwah from Torah is a false prophet.

According to Tan’’kh (for example Yekhezeqiel 18) the foregiveness of the Creator is required for eternal life. Ribi Yehoshua taught: “And whoever ratifies and teaches them shall be called ' Ribi' in the Realm of the heavens.” Ribi Yehoshuas teachings was in accordance with Yekhezeqiel (“Hezekiel”) 18, in which the Creator promisese His foregiveness for the persons who do his/her utmost to keep Torah non-selectively (The implications of those verses is that He gives His foregiveness in His loving-kindness for the mistakes of those whom do their best to keep Torah).

You rely on Christian redactions, instead of Torah and Ribi Yehoshua who taught according to Torah.

Anders Branderud

 

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