A ritual practiced in the New Testament church that is still used in various forms by different denominations and branches of the Christian church. Baptism involves the application of water to the body of a person. It is frequently thought of as an act by which the believer enters the fellowship of church. Widely differing interpretations of the act exist among Christian groups.

The word baptism is the English form of the Gk. baptismos. The verb from which this noun is derived-- baptizo-- is held by some scholars to mean "to dip, immerse." But this meaning is held by others to be not the most exact or common but rather a meaning that is secondary or derived. By the latter it is claimed that all the term necessarily implies is that the element employed in baptism is in close contact with the person or object baptized.

The Nature of Baptism. Three major positions on the nature of baptism exist among Christian groups.

THE SACRAMENTAL VIEW: According to this belief, baptism is a means by which God conveys grace. By undergoing this rite, the person baptized receives REMISSION of sins, and is regenerated or given a new nature and an awakened or strengthened faith. Both Roman Catholics and Lutherans have this view of the nature of baptism. The traditional Roman Catholic belief emphasizes the rite itself-- that the power to convey grace is contained within the sacrament of baptism. It is not the water but the sacrament as established by God and administered by the church that produces this change. The Lutherans, on the other hand, concentrate on the faith that is present in the person being baptized. They also emphasize the value of the preaching of the word. Preaching awakens faith in a believer by entering the ear to strike the heart. Baptism enters the eye to reach and move the heart. One Scripture especially important to the advocates of the sacramental view of baptism is <John 3:5>: "Unless one is born of water and the Spirit, he cannot enter the kingdom of God." They also believe that the act of baptism itself produces a change in the life of the believer.

THE COVENANTAL VIEW. Other Christian groups think of baptism not as a means by which salvation is brought about, but as a sign and seal of the COVENANT. The covenant is God's pledge to save man. Because of what He has done and what He has promised, God forgives and regenerates. On the one hand, baptism is a sign of the covenant. On the other, it is the means by which people enter into that covenant. The benefits of God's covenant are granted to all adults who receive baptism and to all infants who, upon reaching maturity, remain faithful to the vows made on their behalf at baptism. The covenant, rather than the sacrament or another person's faith, is seen as the means of salvation; and baptism is a vital part of this covenant relationship. In the covenantal view, baptism serves the same purpose for New Testament believers that circumcision did for Old Testament believers. For the Jews, circumcision was the external and visible sign that they were within the covenant that God had established with Abraham. Converts to Judaism (or proselytes) also had to undergo this rite. But now under the new covenant, baptism instead of circumcision is required. Circumcision refers to a cutting away of sin and a change of heart <Deut. 10:16; Ezek. 44:7,9>. Similarly, baptism also depicts a washing away of sin <Acts 2:38; Titus 3:5> and a spiritual renewal <Rom. 6:4; Col. 2:11-12>. In fact, these two procedures are clearly linked in <Colossians 2:11-12>: "In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead."

THE SYMBOLICAL VIEW. This view stresses the symbolic nature of baptism by emphasizing that baptism does not cause an inward change or alter a person's relationship to God in any way. Baptism is a token, or an outward indication, of the inner change which has already occurred in the believer's life. It serves as a public identification of the person with Jesus Christ, and thus also as a public testimony of the change that has occurred. It is an act of initiation. It is baptism into the name of Jesus. According to the symbolic view, baptism is not so much an initiation into the Christian life as into the Christian church. A distinction is drawn between the invisible or universal church, which consists of all believers in Christ, and the visible or local church, a gathering of believers in a specific place. This position explains that the church practices baptism and the believer submits to it because Jesus commanded that this be done and He gave us the example by being baptized Himself. Thus, baptism is an act of obedience, commitment, and proclamation. According to this understanding of baptism, no spiritual benefit occurs because of baptism. Rather than producing REGENERATION of faith, baptism always comes after faith and the salvation that faith produces. The only spiritual value of baptism is that it establishes membership in the church and exposes the believer to the values of this type of fellowship.

The Subjects of Baptism. Another issue over which Christian groups disagree is the question of who should be baptized. Should only those who have come to a personal, conscious decision of faith be baptized? Or, should children be included in this rite? And if children are proper subjects, should all children, or only the children of believing parents, be baptized?

To understand this subjects of baptism, we need to look at different kind of baptism mentioned in the Bible:

Jewish Baptism. Baptisms, or ceremonial purifications, were common among the Jews. Not only priests and other persons but also clothing, utensils, and articles of furniture were thus ceremonially cleansed <Lev. 8:6; Exo. 19:10-14; Mark 7:3-4; Heb. 9:10>.

John's Baptism. The baptism of John was not Christian, but Jewish. It was, however, especially a baptism "for repentance." The only faith that it expressed concerning Christ was that His coming was close at hand. Those who confessed and repented of their sins and were baptized by John were thus obedient to his call to "make ready the way of the Lord" <Matt. 3:3>. Because the disciples Paul met at Ephesus <Acts 19:1-7> were "acquainted only with the baptism of John" <18:25>, i.e., were ignorant of the Christian message and the baptism of the Holy Spirit, save as a prophesied event <19:4>, they did not "receive the Holy Spirit, when [they] believed" <19:2>. They had heard only John's message and received only John's baptism, which were introductory and merely preparatory. Faith in them could not bring the free gift of the Holy Spirit. The moment they heard and believed the new message of a crucified, risen, and ascended Savior, they received the blessing of that message-- the gift of the Holy Spirit, which included His baptizing ministry.

Baptism of Jesus. The baptism that Jesus received from John was unique in its significance and purpose. It could not be like that which John administered to others, for Jesus did not make confession; He had no occasion to repent. Neither was it Christian baptism, the significance of which we shall consider later. Jesus Himself declared the main purpose and meaning of this event in His words "It is fitting for us to fulfill all righteousness" <Matt. 3:15>. It was an act of ceremonial righteousness appropriate to His public entrance upon His mission as the Christ, which included His threefold office of Prophet, Priest, and King, especially the second, for the essence of His redemptive work lies in His consecration as a Priest, the Great High Priest. In this office He offered not "the blood of goats and bulls," but Himself to put away sin <Heb. 9:13-26>. It is this consecration to His redemptive priesthood that comes into clearest view in His baptism in the Jordan. By "fulfilling all righteousness" our Lord meant the righteousness of obedience to the Mosaic law. The Levitical law required all priests to be consecrated when they began to be about thirty years of age <Num. 4:3; Luke 3:23>. The consecration was twofold-- first the washing (baptism), then the anointing <Exo. 29:4-7; Lev. 8:6-36>. When John on the Jordan's bank "washed" (baptized) Jesus, the heavens were opened, and the Holy Spirit came upon Him. This was the priestly anointing of Him who was not only a Priest by divine appointment but an eternal Priest <Ps. 110:4> who was thus divinely consecrated for the work of redemption <Matt. 3:16; Acts 4:27; 10:38>.

Baptism of Christ's Disciples. That Christ Himself baptized His disciples is a matter, to say the least, involved in doubt. Although it is probable that at the beginning of His ministry our Lord baptized those who believed in Him, He not long afterward delegated this work to His disciples <John 4:1-2>. The office of Christ was and is to baptize with the Holy Spirit. His disciples administered the symbolical baptism, He that which is real <Matt. 3:11>.

Christian Baptism. This may be considered under two heads: Baptist and non-Baptist views.

Baptist Views. Christian baptism is the immersion of a believer in water as a sign of his previous entrance into the communion of Christ's death, burial, and resurrection. In other words, baptism is a token of the regenerated soul's union with Christ.

Obligation. Baptism is an ordinance instituted by Christ <Matt. 28:19; Mark 16:16>, practiced by the apostles <Acts 2:38>, submitted to by members of NT churches <Rom. 6:3-5; Col. 2:11-12>, and subsequently practiced as a rite in Christian churches. No church hierarchy has the right to modify or dispense with this command of Christ because only the local church (no other visible church of Christ) is known in the NT, and it is purely an executive, not a legislative body.

Significance. Symbolizing regeneration through union with Christ, baptism portrays not only Christ's death and resurrection and their purpose in atoning for sin in delivering sinners from sin's penalty and power, but also betokens the accomplishment of that purpose in the person baptized <Rom. 6:3-5; Gal. 3:27; Col. 3:3>. By that external rite the believer professes his death to sin and resurrection to spiritual life. He also gives witness to the method by which God's purpose has been wrought for him, namely, by union with Christ. The rite sets forth the fact that the believer has received Christ and in faith given himself to Him <Rom. 6:5; Col. 2:12>.

Administration. Many Baptists, and others practicing believer's baptism, require the rite to be performed properly as a prerequisite to membership in the local church and participation in the Lord's Supper.

Non-Baptist Views. The views of other Christian groups on the subject of baptism vary from those like most Quakers, who deny the present-day validity of the rite at all, to Roman Catholics and others who attach to it regenerating efficacy.

Obligation. Most Christians believe that the rite, in one form or another, for one purpose or another, is permanently obligatory and rests upon Christ's command <Matt. 28:19> and the practice of the early church.

Significance. The Roman Catholic and the Greek Orthodox churches, most Lutheran bodies, and many in the Church of England and the Protestant Episcopal church hold that baptism is the direct instrument of regeneration. Roman Catholics subscribe so strongly to this view that, accordingly, they also hold that all adults or infants who die unbaptized are excluded from heaven. Many evangelical churches believe that baptism is not only the rite of initiation into the church of Christ but a sign and seal of divine grace symbolizing spiritual cleansing or purification <Acts 22:16; Rom. 6:4-11; Titus 3:5>. For example, the Westminster Confession, art. 28, says: "Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign and seal of the covenant of grace of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life; which sacrament is, by Christ's own appointment, to be continued in His Church until the end of the world." As circumcision was the sign and seal of the Abrahamic covenant and practiced under the Mosaic covenant, so baptism is construed as the sign and seal of the New Covenant of the gospel. Baptism, under the new economy, takes the place of circumcision under the old <Col. 2:10-12>.

Mode. Non-Baptists deny that immersion is the only valid mode of baptism and admit sprinkling, pouring, and immersion as legitimate. All that is held essential is the application of water "in the name of the Father, and of the Son, and of the Holy Ghost."

Who May Perform Baptism: The Scripture nowhere describes or limits the qualifications of those who are entitled to perform the rite of baptism. We find apostles, wandering preachers <Acts 8:38>, a private member of a small and persecuted community <Acts 9:18> performing the rite. As soon as the community had taken regular and organized form the act of baptism was suitably performed by those who, as office-bearers, naturally represented the community. It was recognized that the pastor or bishop (for these terms were synonymous until the 4th century at least) ought to preside at the administration of the sacrament; but in the early church the power of delegation was recognized and practiced, and elders and deacons presided at this and even at the Eucharist.

Who May Receive Baptism: The recipients of Christian baptism are all those who make a presumably sincere profession of repentance of sin and of faith in the Lord Jesus Christ, the Saviour; together with the children of such believing parents. The requirements are set forth in the accounts given us of the performance of the rite in the New Testament, in which we see how the apostles obeyed the commands of their Master. Jesus had ordered them to "make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit" <Mt 28:19>-- to "preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned" <Mk 16:15-16>. The apostle Peter said to the inquirers on the Day of Pentecost, "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit"; and 3,000 were added to the church through the initiatory rite of baptism. The Samaritans, who believed on Jesus through the preaching of Philip, were admitted to the Christian community through baptism; though in this case one of the baptized, Simon Magus, after his reception, was found to be still in "the bond of iniquity" <Acts 8:12,23>. The jailer and all his, Lydia and her household, at Philippi, were baptized by Paul on his and her profession of faith on Jesus, the Saviour.

The profession of faith in the Lord Jesus, the Saviour, made by the head of the family appears, so far as the New Testament records afford us information, to have been sufficient to secure the baptism of the "household"-- a word which in these days included both servants and children.

An issue which divides those groups that practice infant baptism is the question of which infants should be baptized. In general, the covenant theologians (Presbyterians, Lutherans, and the various Reformed groups) insist that only the children of believing parents (hence, members of the covenant) should be included. Roman Catholics, however, tend to baptize even infants and children whose parents have not made such a commitment. These different positions on this question show how these groups feel about the role of personal faith in one's salvation. For Roman Catholics, this question presents no real difficulty, since they believe the sacrament of baptism has power in itself to bring about salvation. The only faith necessary is that someone has enough faith to bring and present the child. Faith is also necessary for the person administering baptism. He must believe that the sacrament has saving power. Lutherans, however, with their strong emphasis on faith as the means of salvation, face a more difficult problem. It is obvious that an infant does not have faith. One way of handling this problem is to resort to the concept of unconscious faith. Reasoning power and self-consciousness, they point out, must not be thought of as faith. Luther observed that a person does not cease to have faith when he is asleep or when he is preoccupied or working strenuously. Thus Lutherans believe the Bible teaches the implicit faith of infants <Matt. 18:6; Luke 1:15; 1 John 2:13>. If Jesus could speak of "these little ones who believe in Me," <Matt. 18:6>, and if John the Baptist was filled with the Holy Spirit even from his mother's womb, then little children can have implicit faith. Lutherans also believe that the faith necessary for the salvation of children can be communicated through their parents.

This brings us to the much-debated question whether infants are to be recognized as lawful recipients of Christian baptism. The New Testament Scriptures do not in so many words either forbid or command the baptism of children. . It is neither commanded nor forbidden in so many words; and the question cannot be decided on such a basis. The strongest argument against the baptizing of infants lies in the thought that the conditions of the rite are repentance and faith; that these must be exercised by individuals, each one for himself and for herself; and that infants are incapable either of repentance or of faith of this kind.

 Infant baptism-- Groups that practice baptism of infants baptize not only infants but also adults who have come to faith in Christ. One of the arguments proposed in favor of baptizing infants is that entire households were baptized in New Testament times <Acts 16:15,33>. Certainly such households or families must have included children. Consequently, groups who hold this position believe this practice should be extended to the present day.

Then we find in the New Testament narratives of baptisms that "households" were baptized-- of Lydia <Acts 16:15>, of the jailer at Philippi <Acts 16:32>, of Stephanas <1 Cor 1:16>. It is never said that the children of the household were exempted from the sacred rite. One has only to remember the position of the head of the household in that ancient world, to recollect how the household was thought to be embodied in its head, to see how the repentance and faith of the head of the household was looked upon as including those of all the members, not merely children but servants, to feel that had the children been excluded from sharing in the rite the exclusion would have seemed such an unusual thing that it would have at least been mentioned and explained. A second argument cited is Jesus' treatment of children. Jesus commanded the disciples to bring the children to Him. When they did so, He blessed them <Mark 10:13-16>. Because of this example from Jesus, it would seem inconsistent to deny baptism to children today. A third argument put forth by covenant theologians is that children were participants in the Old Testament covenant: "And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you" <Gen. 17:7>. They were present when the covenant was renewed <Deut. 29:10-13; Josh. 8:35>. They had a standing in the congregation of Israel and were present in their religious assemblies <Joel 2:16>. The promises of God were given to the children as well as adults <Is. 54:13; Jer. 31:34>. Circumcision was administered to infants in The Old Testament. Since baptism has now replaced circumcision, it is natural that it should be administered to children, according to those who practice infant baptism.

Those who believe in baptismal regeneration (Catholics especially) argue that baptism of infants is necessary. In traditional Roman Catholic teaching, unbaptized infants who die cannot enter heaven in this state, but are instead consigned to a state of limbo. If this fate is to be avoided, they must be baptized in order to remove the guilt of their sins and receive new life. Although Lutherans also believe in baptismal regeneration, they are not as certain that God's grace is communicated through this sacrament. They believe that God may have some method, perhaps not yet revealed to us, of producing faith in the unbaptized. But this, if it is true, would apply only to children of believers. Lutherans are careful to affirm that this whole area of belief is a mystery, known only to God. A final argument presented in support of infant baptism is the historical evidence. Infant baptism has been practiced in the church from early times, certainly as early as the second century, according to those groups that baptize infants.

For the covenant theologians, the problem of the faith of children is not a difficult issue. It is a potential faith. So also is the salvation. God promises to give the benefits signified in baptism to all adults who receive it by faith. This same promise is extended to all infants who, when they grow to maturity, remain faithful to the vows that were made on their behalf at the time of their baptism. In this view, baptism's saving work depends on the faith that will be, rather than upon the faith that is. The whole evidence seems to show that in the early church, down to the end of the 4th century at least, infant and adult baptism were open questions and that the two practices existed side by side with each other without disturbing the unity of the churches.

Believer's baptism-- Those who hold to this view believe that baptism should be restricted to those who actually exercise faith. This approach excludes infants, who could not possibly have such faith. The proper candidates for baptism are those who already have experienced the new birth on the basis of their personal faith and who give evidence of this salvation in their lives. Both positive and negative arguments are advanced in support of this view. The positive approach argues from evidence in the New Testament. In every instance of New Testament baptism in which the specific identity of the persons was known, the persons being baptized were adults. Further, the condition required for baptism was personal, conscious faith. Without this, adherents of believer's baptism point out, baptism was not administered. This is especially evident in the Book of Acts <2:37-41; 8:12; 10:47; 18:8; 19:4-5>, as well as <Matthew 3:2-6> and <28:19>. In the New Testament church repentance and faith came first, followed by baptism. The negative arguments given to support believer's baptism are generally responses to the arguments for infant baptism. One of these revolves around the household baptism issue. Paul spoke the word to the Philippian jailer and all the people in his house. And the jailer "rejoiced, having believed in God with all his household" <Acts 16:34>. Crispus, the synagogue ruler, also "believed on the Lord with all his household" <Acts 18:8>. Those who hold to believer's baptism only point out that these passages do not state specifically that infants were included among those baptized. All the people in these households could have been adults. The other argument concerns Jesus' blessing of the children. The believer's baptism position on this incident from Jesus' life is that baptism is not mentioned or even implied. These children illustrate simplicity and trust, like that which all believers should display. Jesus blessed the children, these groups agree, but this was not baptism. Many believer's baptism groups do practice a ritual known as child dedication, which is more nearly a dedication of the parents than of the child.

The Form of Baptism. The final major issue is the method or form of baptism-- whether by immersion, pouring, or sprinkling. On this issue, Christian groups organize into two major camps-- those which insist upon the exclusive use of immersion, and those which permit and practice other forms.

Only those who give credible evidence of regeneration, and who thus by faith have entered into the communion of Christ's death and resurrection, are considered proper candidates for the rite. Biblical authority for this view is given in the command of Christ that those are to be baptized who have previously been made disciples <Matt. 28:19; Acts 2:41>, or previously repented and believed <2:37-38; 8:12; 18:8>. It is also proved from the nature of the church as a company of regenerated believers <John 3:5; Rom. 6:13> and the symbolism of the ordinance itself <Acts 10:47; Rom. 6:2-5; Gal. 3:26-27>. Since it is intended only for the regenerate, baptism can never be the means of regeneration. It is the appointed sign, but never the condition, of forgiveness of sins.

THE IMMERSIONIST POSITION. This group insists that immersion is the only valid form of baptism. One of their strongest arguments revolves around the Greek word for baptism in the New Testament. Its predominant meaning is "to immerse" or "to dip," implying that the candidate was plunged beneath the water. But there are also other arguments that strongly suggest that immersion was the form of baptism used in the early church. The Didache, a manual of Christian instruction written in A. D. 110-120, stated that immersion should be used generally and that other forms of baptism should be used only when immersion was not possible. In addition, the circumstances involved in some of the biblical descriptions of baptism imply immersion. Thus, John the Baptist was baptizing in Aenon near Salim, "because there was much water there" <John 3:23>. Jesus apparently went down into the water to be baptized by John <Matt. 3:16>. The Ethiopian said, "See, here is water. What hinders me from being baptized?" <Acts 8:36>. The symbolism involved in baptism also seems to argue that immersion was the biblical mode, according to those groups that practice immersion exclusively. <Romans 6:4-6> identifies baptism with the believer's death (and burial) to sin and resurrection to new life, as well as the death and resurrection of Christ. Only immersion adequately depicts this meaning, according to the immersionist position.

THE AFFUSION POSITION: where water was poured upon the head of the recipient who stood either in water or on dry ground. On the other hand affusion is certainly a more vivid picture of the bestowal of the Holy Spirit which is equally symbolized in baptism. No definite information is given of the mode in which baptism was administered in apostolic times. Such phrases as "coming up out of the water," "went down into the water" <Mk 1:10; Acts 8:38> are as applicable to affusion as to immersion. The earliest account of the mode of baptizing occurs in the Didache (c. 7), where it is said: "Now concerning Baptism, thus baptize ye: having first uttered all these things, baptize in the name of the Father, and of the Son and of the Holy Ghost, in living water. But if thou hast not living water, baptize in other water; and if thou canst not in cold, then in warm. But if thou hast neither, pour water upon the head thrice in the name of Father, and Son, and Holy Ghost." This seems to say that to baptize by immersion was the practice recommended for general use, but that the mode of affusion was also valid and enjoined on occasions.

THE ASPERSION POSITION. The third method of administering baptism, namely, by aspersio or sprinkling, has a different history from the other two. Aspersion where water was sprinkled on the head or on the face. It was in the early centuries exclusively reserved for sick and infirm persons too weak to be submitted to immersion or affusion. There is evidence to show that those who received the rite in this form were somewhat despised. The question was even raised in the middle of the 3rd century, whether baptism by aspersio was a valid baptism and Cyprian was asked for his opinion on the matter. His answer is contained in his lxxvth epistle (lxix Hartel's ed.). There he contends that the ordinance administered this way is perfectly valid, and quotes in support of his opinion various Old Testament texts which assert the purifying effects of water sprinkled <Ezek 36:25-26; Num 8:5-7; 19:8-9,12-13>. It is not the amount of the water or the method of its application which can cleanse from sin: "Whence it appears that the sprinkling also of water prevails equally with the washing of salvation .... and that where the faith of the giver and receiver is sound, all things hold and may be consummated and perfected by the majesty of God and by the truth of faith." His opinion prevailed. Aspersio was recognized as a valid, though exceptional, form of baptism. But it was long of commending itself to ministers and people, and did not attain to almost general use until the 13th century.

 The Formula of Baptism.-- The Formula of Christian baptism, in the mode which prevailed, is given in <Mt 28:19>: "I baptize thee in the name of the Father, of the Son, and of the Holy Ghost."

 The Doctrine of Baptism.-- The sacraments, and baptism as one of them, are always described to be (1) signs representing as in a picture or figure spiritual benefits <1 Pet 3:21>, and also (2) as seals or personal tokens and attestations confirmatory of solemn promises of spiritual benefits. Hence, the sacrament is said to have two parts: "the one an outward and sensible sign, used according to Christ's appointment; the other an inward and spiritual grace thereby signified." It is held, moreover, that when the rite of baptism has been duly and devoutly performed with faith on the part of both giver and receiver, the spiritual benefits do follow the performance of the rite.

The question therefore arises: What are the spiritual and evangelical blessings portrayed and solemnly promised in baptism? In the New Testament we find that baptism is intimately connected with the following:

From these and similar passages theologians conclude that baptism is a sign and seal of our ingrafting into Christ and of our union with Him, of remission of sins, regeneration, adoption and life eternal; that the water in baptism represents and signifies both the blood of Christ, which takes away all our sins, and also the sanctifying influence of the Holy Spirit against the dominion of sin and the corruption of our human nature; and that baptizing with water signifies the cleansing from sin by the blood and for the merit of Christ, together with the mortification of sin and rising from sin to newness of life by virtue of the death and resurrection of Christ. Or to put it more simply: Baptism teaches that all who are out of Christ are unclean by reason of sin and need to be cleansed. It signifies that just as washing with water cleanses the body so God in Christ cleanses the soul from sin by the Holy Spirit and that we are to see in this cleansing not merely pardon but also an actual freeing of the soul from the pollution and power of sin and therefore the beginnings of a new life.

 The sacrament also shows us that the cleansing is reached only through connection with the death of Christ, and further that through the new life begun in us we become in a special way united to Christ and enter into a new and filial relationship with God. Probably all Christians, reformed and unreformed, will agree in the above statement of the doctrinal meaning in the rite of baptism; and also that when the sacrament is rightly used the inward and spiritual grace promised is present along with the outward and visible signs.

But Romanists and Protestants differ about what is meant by the right use of the sacrament. They separate on the question of its efficacy. The Romanists understand by the right use simply the correct performance of the rite and the placing no obstacle in the way of the flow of efficacy.

The Protestants insist that there can be no right use of the sacrament unless the recipient exercises faith, that without faith the sacrament is not efficacious and the inward and spiritual blessings do not accompany the external and visible signs. Whatever minor differences divide Protestant evangelical churches on this sacrament they are all agreed upon this, that where there is no faith there can be no regeneration. Here emerges doctrinally the difference between those who give and who refuse to give the sacrament to infants.

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