This post begins a two-part series. Part I will deal with the question “What happens in baptism,” an important question for many Anabaptist-Pietists. Part II will deal with the question of “what to do with quality theology from troubling theologians.” At first glance, I imagine that these two questions seem pretty far removed. You might be wondering how they connect as parts of a two-part series. Read on and I hope it will become clearer.
Baptism is: an act of discipleship; our dying and rising with Christ; our joining the fellowship of believers, which is the new humanity. Mark Driscoll and Gerry Breshears write of this theology of baptism succinctly by saying:
We believe that water baptism is for those Christians who have already received Spirit baptism, making them part of the church. In water baptism, Christians are immersed in water, which identifies them with the death and burial of Jesus in their place for their sins. Coming up out of the water identifies them with the resurrection of Jesus for their salvation and new life empowered by the Holy Spirit. … [It] is a symbol of something far bigger. It is a visible declaration of the gospel of Jesus Christ. Being baptized in the name of the Father, the Son, and the Holy Spirit expresses the believer’s death to sin, burial of the old life, and resurrection to a new kingdom life in Christ Jesus.1
Baptism is an act of discipleship.
Scripture teaches that Jesus and the apostles charged all Christians to be baptized. Baptism identifies one as a disciple. Jesus commissions the first apostles to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19).” Peter, too, speaking to the crowds after Pentecost calls the crowd to believe, repent, and be baptized (Acts 2:38). Acts records how baptism accompanied conversion. After Peter had finished preaching to the crowd, Acts explains that “those who accepted his message were baptized (Acts 2:41).” Acts 8 shares of the conversion of the Ethiopian eunuch who eagerly exclaimed, “Look, here is water. What can stand in the way of my being baptized?” After being baptized, he “went on his way rejoicing.” (Acts 8:36-38)2
Baptism is our dying and rising with Christ.
Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his. For we know that our old self was crucified with him so that the body ruled by sin might be done away with, that we should no longer be slaves to sin.
One of the central claims of the gospel is that God is reconciling people to himself (2 Cor. 5:18-19). We go from spiritual deadness and separation to being counted as alive in Christ. We are united with Jesus and submit to becoming part of his death. In Christ, though, we experience death that conquers death for in Christ “death is nor more” for it has been “swallowed up in victory” (1 Cor. 15:54).
Baptism is our joining the fellowship of all believers, which is the new humanity.
In addition to being united with Christ, baptism unites us with the global church of committed disciples – the fellowship of all believers. In baptism, we proclaim that we are part of the true church of those converted, born-again, being regenerated by the Holy Spirit, and priests with unmediated access to God.
The church is the new humanity in which there is “a new inter-ethnic social reality.”3 The church is a people made up of all kinds of people. In Christ, God creates a new humanity that wrestles deeply with the problem of togetherness. In fact, this new humanity envisions a new way of living together “[as] a ‘multi-ethnic community,’ [that] does not quash ethnicity but relativizes it to the central claim that Jesus is Lord.”4 The same is said for other carnal attributes. This new path that showcases egalitarian living is a foretaste of the Kingdom of God. The church is corporately made up of heirs of the Kingdom. “As ‘joint heirs with Christ’ (Rom. 8:17) we receive the title to the coming kingdom, and even in this life we receive the ‘earnest’ or first installment of this inheritance.”5 In the church, and even more so in the coming Kingdom, God fulfills the promise to “take … from all the nations [and] gather … from all the countries” and give them his Spirit (Ezekiel 36:22-32).
Even the individuality of joining the church has the potential to lead to this togetherness as part of the New Humanity. Baptism, an act commonly associated with inauguration into the Church family, is rooted in many ways to the forgiveness of sin. It is a new birth – a new start that is available to the proverbial you. “The you here must refer not just to each person but to the other person – the stranger, the outcast, even the enemy or oppressor that one is inclined to view in terms of their past actions.”6 Because God can forgive you, he can forgive anyone. As all can be forgiven, the forgiven are one with Christ. As part of the new humanity, we are called to see passed our individual sinfulness and the sinfulness of others to our oneness in Christ. The new humanity aims to serve both the guilty and the hurting through reconciliation to God and to humanity. This new humanity works in the world, to bring about holistic change, under the guidance of Jesus Christ who is leader, shepherd, and judge. Under Christ’s supremacy, the church brings people into newness, continuing to proclaim that “The old things have gone away, and look, new things have arrived!” (2 Corinthians 5:17)
So, what do we do when theologians don’t live up to their theology? What do we do when it seems as if the old things have not, indeed, gone away? Are they hypocrites? Do we dismiss their quality work because of their personal missteps? Does grace abound? Check back in next week as I ask the question: “What do we do with quality theology from troubling theologians?”
Shayne Thomas Petty is an emerging missiologist currently serving as Associate Pastor for Outreach & Discipleship at Potsdam Church of the Brethren in the Southern Ohio District. He is pursuing an M.Div. in Intercultural Ministry, Evangelism & Missional Leadership at Bethany Theological Seminary. Shayne holds a B.A. in Theatre Studies & Religion from Wright State University. He is extremely passionate about the ministry of the International Fellowship of Evangelical Students, and his involvement with them as a student leader, alumni volunteer, and ministry partner. A Charismatic Evangelical with ties to the Neo-Anabaptist and Hebrew Roots movements, Shayne sojourned with the United Methodist Church, Messianic Jews, Religious Society of Friends (Quakers), Brethren in Christ, and the Association fo Vineyard Churches before becoming a licensed minister in the Church of the Brethren. He currently resides in West Milton, OH with his wife, Erin, and their two cats.
- Mark Driscoll and Gerry Breshears, Doctrine: What Every Christian Should Believe (Wheaton, IL: Crossway, 2010). [↩]
- See also: Acts 8-10, 16, 18-19., 22; Romans 6:3-4; Colossians 2:11-15; Titus 3:5; 1 Corinthians 12:1-14; 1 Peter 3:21. [↩]
- John Howard Yoder, Body Politics: Five Practices of the Christian Community Before the Watching World (Scottsdale, PA: Herald Press, 2001), 30. [↩]
- Russell Haitch, From Exorcism to Ecstasy: Eight Views of Baptism (Louisville, KY: Westminster John Knox Press, 2007), 28 [↩]
- Haitch, From Exorcism to Ecstasy, 127 [↩]
- Haitch, From Exorcism to Ecstasy, 35. [↩]