MARTIN LUTHER SEMINARY

……………….………LUTHERRAN CONFESSIONS: AUGSBURG CONFESSIONS……………………………

 CLASS PRESENTATION; GROUP #3….TERM 2/2024.

 LECTURER IN CHARGE; REV. DR. ANDREW RONNEVIK

BAPTISM

Title: Understanding Baptism According to the Augsburg Confession

Introduction:
The Augsburg Confession holds significant importance in Lutheran theology as a foundational document
outlining key beliefs and practices. Translated and edited by Theodore G. Tappert, the Augsburg
Confession is part of the Book of Concord, a collection of Lutheran doctrinal statements. This
presentation aims to explore Article 9 of the Augsburg Confession, which addresses the topic of baptism.

Before we delve into the topic of baptism, there are some of the questions we as Christians should know
or ask of our self. Here are some of these common theological questions regarding the ‘sacrament of
baptism’ asked by the great reformer Dr. Martin Luther, in his doctrinal teachings to defend the
Christian faith from the Heresies and Gnosticism.

These questions are;

What is Baptism?
Which is that word of God?
What benefits does Baptism give?
Which are these words and promises of God?
How can water do such great things?
What does such baptizing with water indicate?
Where is this written?
And etc.…

These questions will be answered in brief explanation with other relevant information that is regarding
Article #-9, on Baptism.

BODY

History of Baptism in Jewish Customs and Traditions [Pre-Christian baptism]

1|Page
In Jewish customs and traditions, ritual washing or immersion in water has been a significant practice for
purification and spiritual cleansing. This practice, known as "mikveh," involved immersion in a ritual
bath or natural body of water. Mikveh was used for various purposes, including preparing for holy days,
conversion rituals, and purification after contact with impurities. The concept of spiritual cleansing
through water immersion in Jewish tradition influenced the development of Christian baptism.

Although it had great significance in the birth and growth of the church as recorded in Acts, baptism was
practiced before this. Jews, it seems, baptized Gentiles converts as part of their introduction into Jewish
religion. John the Baptist also practiced baptism, demanding it of those who responded to his preaching
and repented of their sins (Luke 3:1-8; John 3:22-23; Acts 13:24; 18:25).

John pointed out that the baptism he practiced, though it may have pictured cleansing, could not in
itself cleansing or give people the power to live pure lives. His baptism prepared the way for Jesus Christ,
who would bring the blessing that John’s baptism symbolized. Those who accepted Jesus as the Saviour-
Messiah would enter the kingdom of God and, through Jesus’ gift of the Holy Spirit, receive an inner
power to live righteously (Matt. 3:11; John 1:26-26,33; Acts 1:5).

Baptism has roots in early Christian practices and is closely associated with the ministry of Jesus Christ. It
signifies a spiritual cleansing and initiation into the Christian community where now we come to
practice.

FIRST: THE NATURE OF BAPTISM;

What is Baptism?

Baptism in Greek is (baptisma), which means to immerse, dip, or wash. There are many theological
meaning of the word ‘baptism’ from the scholars and the church fathers. Here are some definitions;

According to Paul’s teaching, baptism is an expression of union with Christ in dying to sin and being
raised with Christ to new life.

According to Luther, in the Small Catechism, “Baptism is not just plain water, but it is the water included
in God’s command and combined with God’s word.”

And so, in relation to the Augsburg Confession, as Lutherans, Baptism is considered a Sacrament in
Lutheran theology and is viewed as necessary for salvation. It is seen as an act of God's grace, through
which sins are forgiven, and individuals become children of God. The Augsburg Confession affirms the
importance of baptism as a means of grace and recognizes it as a public testimony of faith in Jesus
Christ. Furthermore, baptism is to be administered to both infants and adults, using water in the name
of the Father, Son, and Holy Spirit as stated in Matt. 28:19.

What is that Word and command of God concerning Baptism?

Christ our Lord says in the last chapter of Matthew: “Therefore go and make disciples of all nations,
baptizing them in the name of the Father and of the Son and of the Holy Spirit.” [Matt. 28:19]

2|Page
Christ did not just command the disciples, but he guarantee them to institute the Word of God as stated
in Matt. 28:18-20, by giving them a Divine formula of Trinitarian method to apply it, in the baptism; that
is, the Three Persons and the One Divine Essence as the Word of God that made the elements applicable
to the Christain-believers.

SECOND: THE BLESSINGS OF BAPTISM;

What benefits does Baptism give?

It works forgiveness of sins, rescues from death and the devil, and gives eternal salvation to all who
believe this, as the words and promises of God declare.

Which are these words and promises of God?

Christ our Lord says in the last chapter of Mark: “Whoever believes and is baptized will be saved, but
whoever does not believe will be condemned.” [Mark 16:16]

THIRD: THE POWER OF BAPTISM;

How can water do such great things?

Certainly not just water, but the word of God in and with the water does these things, along with the
faith which trusts this word of God in the water. For without God’s word the water is plain water and no
Baptism. But with the word of God it is a Baptism, that is, a life-giving water, rich in grace, and a washing
of the new birth in the Holy Spirit, as St. Paul says in Titus, chapter three:

“He saved us through the washing of rebirth and renewal by the Holy Spirit, whom He poured out on us
generously through Jesus Christ our Saviour, so that, having been justified by His grace, we might
become heirs having the hope of eternal life. This is a trustworthy saying.” [Titus 3:5–8]

FOURTH: THE MEANING OF BAPTISM;

What does such baptizing with water indicate?

It indicates that the Old Adam in us should by daily contrition and repentance be drowned and die with
all sins and evil desires, and that a new man should daily emerge and arise to live before God in
righteousness and purity forever.

Where is this written?

The order that, just as Christ was raised from the dead through the glory of the Father, we too may live a
new life.” [Rom. 6:4].

3|Page
Forms of Baptism and Its Significance;

There are different forms of baptism that exists, including full immersion, pouring of water, and
sprinkling. While the mode of baptism may vary, the underlying significance remains consistent. That is,
whichever forms of baptism practiced with the amount of water applied does not do the cleansing but
the Word of God IN and WITH it that does the cleansing as mentioned earlier in Matt.28:19. Or, for
without God’s word the water is plain water and no Baptism. But with the word of God it is a Baptism,
that is, a life-giving water, rich in grace, and a washing of the new birth in the Holy Spirit. With that, as
Christains let see how baptism has its significance on us;

Christian Baptism

As Jesus preached the message of the kingdom, those who accepted his message and entered the
kingdom showed the genuineness of their faith and repentance by being baptized. The disciples of Jesus,
rather than Jesus himself, did the baptizing (John 3:22; 4:1-2). Just before the returned to his heavenly
Father, the risen Christ told his disciples to spread the Good News of his kingdom worldwide and to
baptize those who believed (Matt.28:19). The book of Acts shows how the early Christains carried out
his command (Acts 2:38-41; 8:12, 35-39; 10:47-48; 16:13-15, 31-33; 18:8).

Baptism was so readily acknowledged as the natural and immediate consequences of faith that the New
Testament links the two inseparably. The object of saving faith is Jesus Christ and what he has done
through his death and resurrection. Paul, the great interpreter of Christian belief and practice, show
baptism as more than just a declaration of faith; he show it as having meaning that it is tied up with the
unique union that believers have with Jesus Christ (Rom. 6:3; Gal. 3:27).

According to Paul’s teaching, baptism is an expression of union with Christ in dying to sin and being
raised with Christ to new life. When Christ died and rose again, believers died and rose again, so to
speak. They demonstrate this in their baptism, but they must it true in practice. They must live as those
who are no longer under sin’s power (Rom.6:1-11; Col. 2:12). They are united with Christ in his baptism
at Golgotha, as the Israelites were united with Moses in their redemption from Egypt (1 Cor.10:1-2).

Baptism is also a witness, or testimony. It declares that believers are cleansed from sin (Acts 22:16; cf. 1
Peter 3:21), given the Holy Spirit (Acts 10:47; cf. 1 Cor.12:13) and introduced into the body of Christ, the
Church (Gal. 3:26-28; cf. 1Cor.12:13).

Peter, like Paul, interprets Christian baptism in relation to the death and resurrection Christ. He sees
judgement and salvation pictured in baptism, as they were pictured in the flood of Noah’s time. Christ
died to bear God’s judgement on sin, but he rose from death to new life. Through him believers are
cleansed from sin and made sharers in a new and victorious life (1 Peter 3:20-4:1).

The community that believers enter through their conversion is not a man-made club or an organization,
but the kingdom of God. They are therefore baptized not in the name of any human cult-figure or any
human beings on this very earth, but in the name of God (Matt.28:19; 1 Cor. 1:13). The early preachers
kept this in mind. Paul, for example, preferred someone else to baptize his converts, to avoid the
appearance of building a personal following (1 Cor. 1:14-16). Christains are disciples of Jesus Christ, and
he alone is their Lord (Acts2:38; 8:12; 10:48; 19:5; Rom. 10:9).

4|Page
Practical Considerations:

The Augsburg Confession acknowledges the practical aspect of baptism, including who may administer
the sacrament and the use of water with the Word. In Lutheran practice, ordained clergy typically
administer baptism, but in cases where an authorized person is not available, anyone can baptize in an
emergency, for example, the baptism of the Ethiopian Eunuch by Philip in Acts 8:26-39. Additionally, the
use of water symbolizes the cleansing and renewal that comes with baptism through the Word of God.

Affirmative and Negative Thesis (Comparison with Other Denominations):

Most commonly, the Catholics’ and the Lutherans’ beliefs and practices regarding baptism share
similarities and differences with other Christian denominations. Understanding these variances helps
facilitate dialogue and mutual understanding. However, there are some teachings and practices on
baptism that are being practiced by other denominations, especially the Anabaptist, where we as
Lutherans do not come to affirm with and affirms with; (affirmative thesis and negative thesis on the
teachings of baptism).

For instances,

[1] Infant Baptism is rejected by the Anabaptist while Lutherans agrees with it.

[2] Double Baptism is not agreed by the Lutherans while other denominations agrees with it.

[1] Baptism of Infants (Agreed by Lutherans)

Infant baptism, also known as paedobaptism, is the practice of baptizing infants or young children. In
many Christian traditions, including Lutheran, Catholic, and Orthodox churches, infant baptism is viewed
as a sacrament that initiates the child into the Christian faith community. The theological basis for infant
baptism includes the belief that infants can receive God's grace and be joined to the Church (The Body
of Christ) through baptism.

However, the well-known practice of baptizing infants, usually by sprinkling, it is not specifically taught
in the Bible. Nor does the Bible deal specifically with the related subject of the salvation of infants.
Although the Bible shows that God has a special concern for children, its teachings about salvation is
mainly concerned with those who are old enough to be responsible for their own decisions (Matt. 18:2-
6; 19:13-15).

Early, people are mistaken if they think that any sort of baptism, whether for infants or adults,
guarantees a person’s salvation regardless of his or her beliefs or actions as a morally responsible
individual (Matt.3:7-10). Nevertheless, many Christains, while realizing that infant baptism does not
guarantee salvation, see meaning in it, particularly for those in Christian families. They point out that in
New Testament times the whole household were baptized; though the narratives do not state whether
those households included infants (Acts 16:15, 33-34; 1 Cor. 1:16).

The belief in the value of infant baptism among Christian families is related to the Old Testament idea of
God’s covenant with his people. God’s covenant with Abraham, for example, included his household,
and the males within the household were circumcised as the formal sign that they were part of the
covenant (Gen. 17:7, 10-14).

5|Page
Believers who practice infant baptism, while seeing it as a parallel to the Old Testament rite of
circumcision, realize that, like circumcision, it is no assurance of salvation (Gen.17:23; Rom. 2:25-29).
Each person is born with a sinful nature and needs to exercise personal faith to be saved (Rom. 3; 22-
23). Even the blessing of being brought up in a Christian family does not remove the need for the
individual to repent and accept Christ if he is to become a child of God (John. 1:12-13; 3:5-6).

However, in Matt. 28:19, Christ our Lord says, “Therefore go and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit.” That does not specifically
mention about the age, races and etc.… therefore, infants are included and they can be baptized to
receive the salvation of God.

[2] Double Baptism (Not Agreed by Lutherans)

According to Eph. 4:5, stated clearly that “there is one Lord, one faith, and one Baptism.” Therefore,
double baptism is not agreed by Lutherans.

Contextualization in Papua New Guinea:

Understanding how baptism is practiced and understood in Papua New Guinea requires considering
unique cultural and social factors. For instance, in some parts of Papua New Guinea, circumcision was
practiced and now it is still in practiced. While compared to the Jewish people, it was their custom and
tradition where a newborn male-baby is being circumcised as a sign of covenant between man and God.

Thus, for centuries, some of the biblical scholars pointed it out as a sign of Baptism. And so, as
presenters of this topic, of baptism, this exploration allows us to see how the universal practice of
baptism is adapted and expressed where we Papua New Guineans’ come to contextualize it in our
context today. That is to say that, it is not normal to us but we come to adapt it when PNG was once
being converted into the Christian community. In other words we could say, our country is rich with
different cultures, beliefs, traditions, social and ethical values that distinguish us, and that, the baptism
could not match our practice with the practice of the Jewish people but we come to adapt it.

Theological Context:

In Lutheran theology, baptism is seen as an act of God's grace, wherein individuals receive the
forgiveness of sins and become members of the Christian community. It is believed to be a means of
regeneration and strengthening of faith.

Conclusion:
The Augsburg Confession affirms the significance of baptism as a means of God's grace and forgiveness
of sins. It recognizes baptism as a public testimony of faith in Jesus Christ and as a necessary step for
salvation. Understanding the theology and practice of baptism according to the Augsburg Confession
provides insight into Lutheran beliefs and practices and allows for fruitful dialogue with other Christian
denominations.

6|Page
 Bibliography

D434-DOCTRINE 2. 2023. Lecturer Notes given by Rev. Moti, Kamung. Baptism, p.13.

Martin Luther Seminary. Lae.

Flemming, Don. Bridgeway Bible Dictionary. 2004. Bridgeway Publications, Brisbane, Australia.
Luther, Martin.1986. The Small Catechism: a study manual for learners and teachers. In Lutheran
Heritage Foundation 51474 Romeo Plank Road, Macomb, Michigan 48042, USA.

NIV Cultural Backgrounds Study Bible. 2016. Zondervan, Grand Rapids, Michigan, USA.

The book of concord. Translated and edited by Theodore G. Tappert. Fortress press Philadelphia, 1959.

GROUP #3 NAMES;

1. Ps. Max Emi

2. Ps. Zaunckec
3. Loren Kevengu
4. Jacob Kaigo

7|Page