Luther's view of baptism

[cih92]

Did Martin Luther believe that baptism saves people? How is it consistent for him to claim that Christ alone saves people and that baptism saves people?

[harald]

I believe that one can find evidence in Luther's writings that he believed baptism saves people. Luther was thus not consistent. I attribute this to a want of the Spirit of God. I know some on here disagree, but I have expressed my opinion on Luther before, and it stands fast. A truly Spirit-enlightened shepherd-and-teacher (cp. Eph. 4:11) cannot possibly teach such things (not referring only to this baptism thing) as Luther taught and believed on a continual basis.

Harald

[wildboar]

Luther did teach baptismal regeneration. It should be kept in mind that 'regeneration' was used in a wider to sense than it would come to be used in the later orthodox reformed period. For Luther and for nearly all the reformers though, baptism wasn't something we do for God but something that God does. The description of baptism as 'our first act of obedience' as it is found in modern baptist writings would not have entered the mind of Luther. I certainly disagree with Luther in regards to his teaching on baptismal regeneration but he's not really being inconsistent.

[cih92]

Luther did teach baptismal regeneration. It should be kept in mind that 'regeneration' was used in a wider to sense than it would come to be used in the later orthodox reformed period. For Luther and for nearly all the reformers though, baptism wasn't something we do for God but something that God does. The description of baptism as 'our first act of obedience' as it is found in modern baptist writings would not have entered the mind of Luther. I certainly disagree with Luther in regards to his teaching on baptismal regeneration but he's not really being inconsistent.

What did regeneration mean in that wider sense?

[ray kikkert]

Did Martin Luther believe that baptism saves people? How is it consistent for him to claim that Christ alone saves people and that baptism saves people?

One would have to indicate that Luther himself in his writing advocated the above or if this is in fact taken from those who followed him , as in Bucer or Melancthon. Not saying that Luther did not,I have not read anything from Luther to say either way, but the horses mouth is what we are after. So , if Luther did advocate this , then the proof should be straightforward to be seen as well.

John Gill also is constantly made out as hyper calvinist from his babbling refuters based on those who followed him in extremeties of doctrine. Not Gill per say. The same can be said of Calvin.... et al.

[Robert R. Higby]

Luther and the Lutheran confessions merely repeated the errors of the 'fathers' in this regard, erroneously assuming them to be the truth and part of the apostolic kerygma handed down. 'Majic water' unto regeneration is found already in Justin and the physical presence of Christ in the supper is found in Irenaeus.

[wildboar]

What did regeneration mean in that wider sense?

Regeneration was used in a more generic way such as how the term salvation is used in Scripture. It could refer to a future event, a past event, an on-going event, etc. and context would determine which way it was being used. Here is what Luther wrote in his smaller and larger catechisms on the subject of baptism:

LUTHER’S SMALL CATECHISM (1529)

[IV] The Sacrament of Holy Baptism

IN THE PLAIN FORM IN WHICH THE HEAD OF THE FAMILY
SHALL TEACH IT TO HIS HOUSEHOLD4

First

1 What is baptism?

2 Answer: Baptism is not merely water, but it is water used according to God’s command and connected with God’s Word.

3 What is this Word of God?

4 Answer: As recorded in Matthew 28:19, our Lord Christ said, “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.”

Second

5 What gifts or benefits does Baptism bestow?

6 Answer: It effects forgiveness of sins, delivers from death and the devil, and grants eternal salvation to all who believe, as the Word and promise of God declare.

7 What is this Word and promise of God?

8 Answer: As recorded in Mark 16:16, our Lord Christ said, “He who believes and is baptized will be saved; but he who does not believe will be condemned.”

Third

9 How can water produce such great effects?

10 Answer: It is not the water that produces these effects, but the Word of God connected with the water, and our faith which relies on the Word of God connected with the water. For without the Word of God the water is merely water and no Baptism. But when connected with the Word of God it is a Baptism, that is, a gracious water of life and a washing of regeneration in the Holy Spirit, as St. Paul wrote to Titus (3:5-8), “He saved us by the washing of regeneration and renewal in the Holy Spirit, which he poured out upon us richly through Jesus Christ our Saviour, so that we might be justified by his grace and become heirs in hope of eternal life. This saying is sure.

Fourth

10 What does such baptizing with water signify?

12 Answer: It signifies that the old Adam in us, together with all sins and evil lusts, should be drowned by daily sorrow and repentance and be put to death, and that the new man should come forth daily and rise up, cleansed and righteous, to live forever in God’s presence.

(tr-553)13 Where is this written?

14 Answer: In Romans 6:4, St. Paul wrote, “We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.”

LUTHER’S LARGE CATECHISM (1529)

Baptism

“Go and teach all nations, and baptize them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:16).

22 It is enough for an ordinary person to know this much about Baptism from the Scriptures. The other sacrament may be dealt with similarly, in short, simple words according to the text of St. Paul.

Fourth Part: Baptism

1 We have now finished with the three chief parts5 of our common Christian teaching. It remains for us to speak of our two sacraments, instituted by Christ. Every Christian ought to have at least some brief, elementary instruction in them because without these no one can be a Christian, although unfortunately in the past nothing was taught about them. 2 First we shall take up Baptism, through which we are first received into the Christian community. In order that it may be readily understood, we shall treat it in a systematic way and confine ourselves to that which is necessary for us to know. How it is to be maintained and defended against heretics and sectarians we shall leave to the learned.

3 In the first place, we must above all be familiar with the words upon which Baptism is founded and to which everything is related that is to be said on the subject, namely, where the Lord Christ says in Matt. 28:19,

4 “Go into all the world, and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”

Likewise in Mark 16:16,

5 “He who believes and is baptized will be saved; but he who does not believe will be condemned.”

6 Observe, first, that these words contain God’s commandment and ordinance. You should not doubt, then, that Baptism is of divine origin, not something devised or invented by men. As truly as I can say that the Ten Commandments, the Creed, and the Lord’s Prayer are not spun out of any man’s imagination but revealed and given by God himself, so I can also boast that Baptism is no human plaything but is instituted by God himself. Moreover, it is solemnly and strictly commanded that we must be baptized or we shall not be saved. We are not to regard it as an indifferent matter, then, like putting on a new red coat. 7 It is of the greatest importance that we regard Baptism as excellent, glorious, and exalted. It is the chief cause of our contentions and battles because the world now is full of sects who proclaim that Baptism is an external thing and that external things are of no use.6 8 But no matter how external it may be, here stand God’s Word and command which have been instituted, established, and confirmed in Baptism. What God instituted and commands cannot be useless. It is a most precious thing, even though to all appearances it may not be worth a straw. 9 If people used to consider it a great thing when the pope dispensed indulgences with his letters and bulls and consecrated altars and churches solely by virtue of his letters and seals, then we (tr-735) ought to regard Baptism as much greater and more precious because God has commanded it and, what is more, it is performed in his name. So the words read, “Go, baptize,” not in your name but “in God’s name.”

10 To be baptized in God’s name is to be baptized not by men but by God himself. Although it is performed by men’s hands, it is nevertheless truly God’s own act. From this fact everyone can easily conclude that it is of much greater value than the work of any man or saint. For what work can man do that is greater than God’s work?

11 Here the devil sets to work to blind us with false appearances and lead us away from God’s work to our own. It makes a much more splendid appearance when a Carthusian7 does many great and difficult works, and we all attach greater importance to our own achievements and merits. 12 But the Scriptures teach that if we piled together all the works of all the monks, no matter how precious and dazzling they might appear, they would not be as noble and good as if God were to pick up a straw. Why? Because the person performing the act is nobler and better. Here we must evaluate not the person according to the works, but the works according to the person, from whom they must derive their worth. 13 But mad reason rushes forth8 and, because Baptism is not dazzling like the works which we do, regards it as worthless.

14 Now you can understand how to answer properly the question, What is Baptism? It is not simply common water, but water comprehended in God’s Word and commandment and sanctified by them. It is nothing else than a divine water, not that the water in itself is nobler than other water but that God’s Word and commandment are added to it.

15 Therefore it is sheer wickedness and devilish blasphemy when our new spirits, in order to slander Baptism, ignore God’s Word and ordinance, consider nothing but the water drawn from the well, and then babble, “How can a handful of water help the soul?” 16 Of course, my friend! Who does not know that water is water, if such a separation is proper? But how dare you tamper thus with God’s ordinance and tear from it the precious jeweled clasp with which God has fastened and enclosed it and from which he does not wish his ordinance to be separated? For the nucleus in the water is God’s Word or commandment and God’s name, and this is a treasure greater and nobler than heaven and earth.

17 Note the distinction, then: Baptism is a very different thing from all other water, not by virtue of the natural substance but because here something nobler is added. God himself stakes his honor, his power, and his might on it. Therefore it is (tr-737) not simply a natural water, but a divine, heavenly, holy, and blessed water — praise it in any other terms you can — all by virtue of the Word, which is a heavenly, holy Word which no one can sufficiently extol, for it contains and conveys all the fullness of God. 18 From the Word it derives its nature as a sacrament, as St. Augustine taught, “Accedat verbum ad elementum et fit sacramentum.”9 This means that when the Word is added to the element or the natural substance, it becomes a sacrament, that is, a holy, divine thing and sign.

19 Therefore, we constantly teach that the sacraments and all the external things ordained and instituted by God should be regarded not according to the gross, external mask (as we see the shell of a nut) but as that in which God’s Word is enclosed. 20 In the same way we speak about the parental estate and civil authority. If we regard these persons with reference to their noses, eyes, skin and hair, flesh and bones, they look no different from Turks and heathen. Someone might come and say, “Why should I think more of this person than of others?” But because the commandment is added, “You shall honor father and mother,” I see another man, adorned and clothed with the majesty and glory of God. The commandment, I say, is the golden chain about his neck, yes, the crown on his head, which shows me how and why I should honor this particular flesh and blood.

21 In the same manner, and even much more, you should honor and exalt Baptism on account of the Word, since God himself has honored it by words and deeds and has confirmed it by wonders from heaven. Do you think it was a jest that the heavens opened when Christ allowed himself to be baptized, that the Holy Spirit descended visibly,1 and that the divine glory and majesty were manifested everywhere?

22 I therefore admonish you again that these two, the Word and the water, must by no means be separated from each other. For where the Word is separated from the water, the water is no different from that which the maid cooks with and could indeed be called a bathkeeper’s baptism.2 But when the Word is present according to God’s ordinance, Baptism is a sacrament, and it is called Christ’s Baptism. This is the first point to be emphasized: the nature and dignity of this holy sacrament.

23 In the second place, since we now know what Baptism is and how it is to be regarded, we must also learn for what purpose it was instituted, that is, what benefits, gifts, and effects it brings. Nor can we understand this better than from the words of Christ quoted above, “He who believes and is baptized shall be saved.” 24 To put it most simply, the power, effect, benefit, fruit, and purpose of Baptism is to save. No one is baptized in order to become a prince, but as the words say, to “be saved.”3 25 To be saved, we know, is (tr-739) nothing else than to be delivered from sin, death and the devil and to enter into the kingdom of Christ and live with him forever.

26 Here you see again how precious and important a thing Baptism should be regarded as being, for in it we obtain such an inexpressible treasure. This shows that it is not simple, ordinary water, for ordinary water could not have such an effect. But the Word has. It shows also (as we said above) that God’s name is in it. 27 And where God’s name is, there must also be life and salvation. Hence it is well described as a divine, blessed, fruitful, and gracious water, for through the Word Baptism receives the power to become the “washing of regeneration,” as St. Paul calls it in Titus 3:5.

28 Our know-it-alls, the new spirits,4 assert that faith alone saves and that works and external things contribute nothing to this end. We answer: It is true, nothing that is in us does it but faith, as we shall hear later on. 29 but these leaders of the blind are unwilling to see that faith must have something to believe — something to which it may cling and upon which it may stand. Thus faith clings to the water and believes it to be Baptism in which there is sheer salvation and life, not through the water, as we have sufficiently stated, but through its incorporation with God’s Word and ordinance and the joining of his name to it. When I believe this, what else is it but believing in God as the one who has implanted his Word in this external ordinance and offered it to us so that we may grasp the treasure it contains?

30 Now, these people are so foolish as to separate faith from the object to which faith is attached and bound on the ground that the object is something external. Yes, it must be external so that it can be perceived and grasped by the senses and thus brought into the heart, just as the entire Gospel is an external, oral proclamation. In short, whatever God effects in us he does through such external ordinances. No matter where he speaks — indeed, no matter for what purpose or by what means he speaks — there faith must look and to it faith must hold. 31 We have here the words, “He who believes and is baptized will be saved.” To what do they refer but to Baptism, that is, the water comprehended in God’s ordinance? Hence it follows that whoever rejects Baptism rejects God’s Word, faith, and Christ, who directs us and binds us to Baptism.

32 In the third place, having learned the great benefit and power of Baptism, let us observe further who receives these gifts and benefits of Baptism. 33 This again is most beautifully and clearly expressed in these same (tr-741) words, “He who believes and is baptized will be saved,” that is, faith alone makes the person worthy to receive the salutary, divine water profitably. Since these blessings are offered and promised in the words which accompany the water, they cannot be received unless we believe them whole-heartedly. 34 Without faith Baptism is of no use, although in itself it is an infinite, divine treasure. So this single expression, “He who believes,” is so potent that it excludes and rejects all works that we may do with the intention of meriting salvation through them. For it is certain that whatever is not faith contributes nothing toward salvation, and receives nothing.

35 However, it is often objected, “If Baptism is itself a work, and you say that works are of no use for salvation, what becomes of faith?” To this you may answer: Yes, it is true that our works are of no use for salvation. Baptism, however, is not our work but God’s (for, as was said, you must distinguish Christ’s Baptism quite clearly from a bath-keeper’s baptism). God’s works, however, are salutary and necessary for salvation, and they do not exclude but rather demand faith,5 for without faith they could not be grasped. 36 Just by allowing the water to be poured over you, you do not receive Baptism in such a manner that it does you any good. But it becomes beneficial to you if you accept it as God’s command and ordinance, so that, baptized in the name of God, you may receive in the water the promised salvation. This the hand cannot do, nor the body, but the heart must believe it.

37 Thus you see plainly that Baptism is not a work which we do but is a treasure which God gives us and faith grasps, just as the Lord Christ upon the cross is not a work but a treasure comprehended and offered to us in the Word and received by faith. Therefore they are unfair when they cry out against us as though we preach against faith. Actually, we insist on faith alone as so necessary that without it nothing can be received or enjoyed.

38 Thus we have considered the three things that must be known about this sacrament, especially that it is God’s ordinance and is to be held in all honor. This alone would be enough, even though Baptism is an entirely external thing. Similarly the commandment, “You shall honor your father and mother,” refers only to human flesh and blood, yet we look not at the flesh and blood but at God’s commandment in which it is comprehended and on account of which this flesh is called father and mother. Just so, if we had nothing more than these words, “Go and baptize,” we would still have to accept and observe Baptism as an ordinance of God. 39 But here we have not only God’s commandment and injunction, but also his promise. Therefore, it is far more glorious than anything else God has (tr-743) commanded and ordained; in short, it is so full of comfort and grace that heaven and earth cannot comprehend it. 40 It takes special understanding to believe this, for it is not the treasure that is lacking; rather, what is lacking is that it should be grasped and held firmly.

41 In Baptism, therefore, every Christian has enough to study and to practice all his life. He always has enough to do to believe firmly what Baptism promises and brings — victory over death and the devil, forgiveness of sin, God’s grace, the entire Christ, and the Holy Spirit with his gifts. 42 In short, the blessings of Baptism are so boundless that if timid nature considers them, it may well doubt whether they could all be true. 43 Suppose there were a physician who had such skill that people would not die, or even though they died6 would afterward live forever. Just think how the world would snow and rain money upon him! Because of the pressing crowd of rich men no one else could get near him. Now, here in Baptism there is brought free to every man’s door just such a priceless medicine which swallows up death7 and saves the lives of all men.

44 To appreciate and use Baptism aright, we must draw strength and comfort from it when our sins or conscience oppress us, and we must retort, “But I am baptized! And if I am baptized, I have the promise that I shall be saved and have eternal life, both in soul and body.” 45 This is the reason why these two things are done in Baptism: the body has water poured over it, though it cannot receive anything but the water, and meanwhile the Word is spoken so that the soul may grasp it.

46 Since the water and the Word together constitute one Baptism, body and soul shall be saved and live forever: the soul through the Word in which it believes, the body because it is united with the soul and apprehends Baptism in the only way it can. No greater jewel, therefore, can adorn our body and soul than Baptism, for through it we obtain perfect holiness and salvation, which no other kind of life and no work on earth can acquire.

Let this suffice concerning the nature, benefits, and use of Baptism as answering the present purpose.

[Infant Baptism]8

47 Here we come to a question by which the devil confuses the world through his sects, the question of infant Baptism. Do children also believe, and is it right to baptize them? 48 To this we reply briefly: Let the simple dismiss this question from their minds and refer it to the learned. But if you wish to answer, then say:

49 That the Baptism of infants is pleasing to Christ is sufficiently proved from his own (tr-745) work. God has sanctified many who have been thus baptized and has given them the Holy Spirit. Even today there are not a few whose doctrine and life attest that they have the Holy Spirit. Similarly by God’s grace we have been given the power to interpret the Scriptures and to know Christ, which is impossible without the Holy Spirit. 50 Now, if God did not accept the Baptism of infants, he would not have given any of them the Holy Spirit nor any part of him; in short, all this time down to the present day no man on earth could have been a Christian. Since God has confirmed Baptism through the gift of His Holy Spirit, as we have perceived in some of the fathers, such as St. Bernard, Gerson, John Hus, and others,9 and since the holy Christian church will abide until the end of the world, our adversaries must acknowledge that infant Baptism is pleasing to God. For he can never be in conflict with himself, support lies and wickedness, or give his grace and Spirit for such ends. 51 This is the best and strongest proof for the simple and unlearned. For no one can take from us or overthrow this article, “I believe one Holy Christian church, the communion of saints,” etc.

52 Further, we are not primarily concerned whether the baptized person believes or not, for in the latter case Baptism does not become invalid. 53 Everything depends upon the Word and commandment of God. This, perhaps, is a rather subtle point, but it is based upon what I have already said, that Baptism is simply water and God’s Word in and with each other; that is, when the Word accompanies the water, Baptism is valid, even though faith be lacking. For my faith does not constitute Baptism but receives it. Baptism does not become invalid even if it is wrongly received or used, for it is bound not to our faith but to the Word.

54 Even though a Jew should today come deceitfully and with an evil purpose, and we baptized him in all good faith, we should have to admit that his Baptism was valid. For there would be water together with God’s Word, even though he failed to receive it properly. Similarly, those who partake unworthily of the Lord’s Supper receive the true sacrament even though they do not believe.

55 So you see that the objection of the sectarians is absurd. As we said, even if infants did not believe — which, however is not the case, as we have proved — still their Baptism would be valid and no one should rebaptize them. Similarly, the Sacrament of the Altar is not vitiated if someone approaches it with an evil purpose, and he would not be permitted on account of that abuse to take it again the selfsame hour, as if (tr-747) he had not really received the sacrament the first time. That would be to blaspheme and desecrate the sacrament in the worst way. How dare we think that God’s Word and ordinance should be wrong and invalid because we use it wrongly?

56 Therefore, I say, if you did not believe before, then believe afterward and confess, “The Baptism indeed was right, but unfortunately I did not receive it rightly.” I myself, and all who are baptized, must say before God: “I come here in my faith, and in the faith of others, nevertheless I cannot build on the fact that I believe and many people are praying for me. On this I build, that it is thy Word and command.” Just so, I go to the Sacrament of the Altar not on the strength of my own faith, but on the strength of Christ’s Word. I may be strong or weak; I leave that in God’s hands. This I know, however, that he has commanded me to go, eat, and drink, etc. and that he gives me his body and blood; he will not lie or deceive me.

57 We do the same in infant Baptism. We bring the child with the purpose and hope that he may believe, and we pray God to grant him faith. But we do not baptize him on that account, but solely on the command of God. Why? Because we know that God does not lie. My neighbor and I — in short, all men — may err and deceive, but God’s Word cannot err.

58 Therefore only presumptuous and stupid persons draw the conclusion that where there is no true faith, there also can be no true Baptism. Likewise I might argue, “If I have no faith, then Christ is nothing.” Or again, “If I am not obedient, then father, mother, and magistrates are nothing.” Is it correct to conclude that when anybody does not do what he should, the thing that he misuses has no existence or no value? 59 My friend, rather invert the argument and conclude, Precisely because Baptism has been wrongly received, it has existence and value. The saying goes, “Abusus non tollit, sed confirmat substantiam,” that is, “Misuse does not destroy the substance, but confirms its existence.” Gold remains no less gold if a harlot wears it in sin and shame.

60 Let the conclusion therefore be that Baptism always remains valid and retains its integrity, even if only one person were baptized and he, moreover, did not have true faith. For God’s ordinance and Word cannot be changed or altered by man. 61 But these fanatics are so blinded that they do not discern God’s Word and commandment. They regard Baptism only as water in the brook or in the pot, and magistrates only as ordinary people. And because they see neither faith nor obedience, they conclude (tr-749) that these ordinances are in themselves invalid. 62 Here lurks a sneaky, seditious devil who would like to snatch the crown from the rulers and trample it under foot and would, in addition, pervert and nullify all God’s work and ordinances. 63 We must therefore be watchful and well armed and not allow ourselves to be turned aside from the Word, regarding Baptism merely as an empty sign, as the fanatics dream.

64 Finally, we must know what Baptism signifies and why God ordained just this sign and external observance for the sacrament by which we are first received into the Christian church. 65 This act or observance consists in being dipped into the water, which covers us completely, and being drawn out again. These two parts, being dipped under the water and emerging from it, indicate the power and effect of Baptism, which is simply the slaying of the old Adam and the resurrection of the new man, both of which actions must continue in us our whole life long. Thus a Christian life is nothing else than a daily Baptism, once begun and ever continued. For we must keep at it incessantly, always purging out whatever pertains to the old Adam, so that whatever belongs to the new man may come forth. 66 What is the old man? He is what is born in us from Adam, irascible, spiteful, envious, unchaste, greedy, lazy, proud, yes, and unbelieving; he is beset with all vices and by nature has nothing good in him. 67 Now, when we enter Christ’s kingdom, this corruption must daily decrease so that the longer we live the more gentle, patient, and meek we become, and the more free from greed, hatred, envy, and pride.

68 This is the right use of Baptism among Christians, signified by baptizing with water. Where this amendment of life does not take place but the old man is given free rein and continually grows stronger, Baptism is not being used but resisted. 69 Those who are outside of Christ can only grow worse day by day. It is as the proverb says very truly, “Evil unchecked becomes worse and worse.” 70 If a year ago a man was proud and greedy, this year he is much more so. Vice thus grows and increases in him from his youth up. A young child, who has no particular vice, becomes vicious and unchaste as he grows. When he reaches full manhood, the real vices become more and more potent day by day.

71 The old man therefore follows unchecked the inclinations of his nature if he is not restrained and suppressed by the power of Baptism. On the other hand, when we become Christians, the old man daily decreases until he is finally destroyed. This is (tr-751) what it means to plunge into Baptism and daily come forth again. 72 So the external sign has been appointed not only on account of what it confers, but also on account of what it signifies. 73 Where faith is present with its fruits, there Baptism is no empty symbol, but the effect accompanies it; but where faith is lacking, it remains a mere unfruitful sign.

74 Here you see that Baptism, both by its power and by its signification, comprehends also the third sacrament, formerly called Penance,1 which is really nothing else than Baptism. 75 What is repentance but an earnest attack on the old man and an entering upon a new life? If you live in repentance, therefore, you are walking in Baptism, which not only announces this new life but also produces, begins, and promotes it. 76 In Baptism we are given the grace, Spirit, and power to suppress the old man so that the new may come forth and grow strong.

77 Therefore Baptism remains forever. Even though we fall from it and sin, nevertheless we always have access to it so that we may again subdue the old man. 78 But we need not again have the water poured over us. Even if we were immersed in water a hundred times, it would nevertheless be only one Baptism, and the effect and signification of Baptism would continue and remain. 79 Repentance, therefore, is nothing else than a return and approach to Baptism, to resume and practice what had earlier been begun but abandoned.

80 I say this to correct the opinion, which has long prevailed among us, that our Baptism is something past which we can no longer use after falling again into sin. We have such a notion because we regard Baptism only in the light of a work performed once for all. 81 Indeed, St. Jerome is responsible for this view, for he wrote, “Repentance is the second plank2 on which we must swim ashore after the ship founders” in which we embarked when we entered the Christian church.3 82 This interpretation deprives Baptism of its value, making it of no further use to us. Therefore the statement is incorrect.4 The ship does not founder since, as we said, it is God’s ordinance and not a work of ours. But it does happen that we slip and fall out of the ship. If anybody does fall out, he should immediately head for the ship and cling to it until he can climb aboard again and sail on in it as he had done before.

83 Thus we see what a great and excellent thing Baptism is, which snatches us from the jaws of the devil and makes God our own, overcomes and takes away sin and daily strengthens the new man, always remains until we pass from this present misery to eternal glory.

(tr-753) 84 Therefore let everybody regard his Baptism as the daily garment which he is to wear all the time. Every day he should be found in faith and amid its fruits, every day he should be suppressing the old man and growing up in the new. 85 If we wish to be Christians, we must practice the work that makes us Christians. 86 But if anybody falls away from his Baptism let him return to it. As Christ, the mercy-seat,5 does not recede from us or forbid us to return to him even though we sin, so all his treasures and gifts remain. As we have once obtained forgiveness of sins in Baptism, so forgiveness remains day by day as long as we live, that is, as long as we carry the old Adam about our necks.


4 Latin title: How, in a very Plain Form, Schoolmasters Should Teach the Sacrament of Baptism to their Pupils.


5 Luther used the word Hauptstücke in a double sense: “major divisions” but also “chief articles” or “the most essential.” Cf. above, Large Catechism, II, 6, and Small Catechism, VI, 8.


6 This was an argument used by some left-wing radicals in the sixteenth century.


7 See above, Ten Commandments, 74 and footnote.


8 Later version: But mad reason will not listen to this.


9 Tractate 80, on John 3.


1 Matt. 3:16.


2 Cf. Luther’s “Sermon on Baptism” (1534): “a mere watery or earthly water, or (as the sectarians call it) a bath-water or dog’s bath.” WA, 37:642.


3 Mark 16:16


4 Zwinglians or Anabaptists.


5 Luther’s word fodern may mean both “demand” (forden) and “further” (fördern). Obsopoeus’ Latin translation of the Catechism understood the word here as “demand.”


6 Later version adds: would be restored to life and.


7 Isa. 25:8.


8 Title added in the German Book of Concord.


9 Later version adds: who were baptized in infancy.


1 Penitentia (Busse) in the Roman Catholic system meant both the sacrament (Penance) and the act of satisfaction enjoined by the priest (penance) and the inward attitude of repentance.


2 Baptism was regarded as the first plank.


3 Epistle 130 to Demetrias. Cf. also Epistle 122 to Rusticus, Epistle 147 to Fallen Sabinianus, and Commentary on Isaiah, ch. 3, 8–9.


4 Later version adds: or else was never rightly understood.


5 Cf. Rom. 3:25; Heb. 4:16.

[cih92]

It seems to me that Luther's view of baptism is analogous to preaching the word of God. Baptism is one of the means through which the gospel or the word of God is delivered to people and God uses His word to bring people to Christ. I guess those who think that baptismal regeneration leads to the conclusion that salvation is accomplished by man's efforts are raising up a straw man because those who hold to baptismal regeneration believe that baptism is God's work, not man's work.

[Robert R. Higby]

If one assumes that when the word 'baptism' occurs in the NT it ever and always refers primarily to water administration, rather than the work of God the Holy Spirit totally apart from man's action, then these views might be accepted. All know where I stand on this: sacramentalism is false doctrine contrary to the gospel.

It seems to me that Luther's view of baptism is analogous to preaching the word of God.

So why not just take the water to the nations and sprinkle liberally in the name of the Trinity, if this is one's belief? Why preach the Word as the primary avenue through which the Holy Spirit brings a knowledge of the gospel, when the water will accomplish it mystically? These are the questions I have been asking!

Baptism is one of the means through which the gospel or the word of God is delivered to people and God uses His word to bring people to Christ.

And which scripture of revelation is this based on? Again, this is saying that water can substitute for the preaching of the gospel.

I guess those who think that baptismal regeneration leads to the conclusion that salvation is accomplished by man's efforts are raising up a straw man because those who hold to baptismal regeneration believe that baptism is God's work, not man's work

Baptismal regeneration by the Holy Spirit is God's work alone. The practice of water baptism consists of man obeying a commandment of Christ (however we are to interpret that). Water baptism is only God's work in the same sense as any other act of man in obedience to God is. It is the fruit of the work of the gospel, not the gospel itself.

[cih92]

If one assumes that when the word 'baptism' occurs in the NT it ever and always refers primarily to water administration, rather than the work of God the Holy Spirit totally apart from man's action, then these views might be accepted. All know where I stand on this: sacramentalism is false doctrine contrary to the gospel.

It seems to me that Luther's view of baptism is analogous to preaching the word of God.

So why not just take the water to the nations and sprinkle liberally in the name of the Trinity, if this is one's belief? Why preach the Word as the primary avenue through which the Holy Spirit brings a knowledge of the gospel, when the water will accomplish it mystically? These are the questions I have been asking!

Baptism is one of the means through which the gospel or the word of God is delivered to people and God uses His word to bring people to Christ.

And which scripture of revelation is this based on? Again, this is saying that water can substitute for the preaching of the gospel.

I guess those who think that baptismal regeneration leads to the conclusion that salvation is accomplished by man's efforts are raising up a straw man because those who hold to baptismal regeneration believe that baptism is God's work, not man's work

Baptismal regeneration by the Holy Spirit is God's work alone. The practice of water baptism consists of man obeying a commandment of Christ (however we are to interpret that). Water baptism is only God's work in the same sense as any other act of man in obedience to God is. It is the fruit of the work of the gospel, not the gospel itself.

Luther did not believe that baptism was a substitute for the preaching of the gospel. He believed in the necessity of both. Luther did not say that it is the water that brings about regeneration. He said that it is the word of God that brings about regeneration.