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Getting (Infant) Baptism Right

Understanding the PCA’s Baptismal Doctrine

This article has been edited from its original version.

Jonathan Mckenzie’s recent piece at American Reformer highlights a real issue in some PCA churches: there is an insecurity among some PCA pastors when it comes to infant baptism. They’re nervous, on the one hand, because a large number of their members likely have come out of credobaptist churches fairly recently and still find infant baptism perplexing at best, and deeply troubling at worst. On the other hand, they are anxious to assure their congregants that they are not baptizing infants for the same reason that Romans Catholics do, not sharing with them a view of baptismal regeneration.

Mckenzie, however, does not provide a single statement about “the Reformed doctrine of infant baptism and its efficacy.” He does imply that the majority of PCA ministers do not know what that doctrine teaches and therefore do not adhere to it. Specifically, Mckenzie states that the Westminster Standards “quite clearly condemn those who would reduce baptism from an effectual means of salvation to a mere symbol.”

McKenzie needs to be more careful with the language he uses to describe the teaching of the Westminster Standards. Nowhere does the Confession state that baptism is an effectual means of salvation. Now, I suppose I can’t say exactly what Mckenzie means when he says that baptism is “an effectual means of salvation” because he doesn’t explain this claim even once, nor quote any Scripture, Reformed confessions, or Reformed theologians to substantiate it. Nonetheless, I think most people would read such a phrase to imply that baptism effects, or causes, salvation. The Westminster Confession certainly does not argue for this.

What does the WCF say that baptism accomplishes? First, it brings about “the solemn admission of the party baptized into the visible church” (WCF 28.1). Mckenzie is correct that the Confession does not teach that baptism is merely a sign. It certainly is a sign, but also a “seal of the covenant of grace, of his engrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life (WCF 28.1). Sacramental signs and seals, as John Calvin puts it so well in his Genevan Catechism, are necessary because God:

consults our weakness. If we were wholly spiritual, we might, like the angels, spiritually behold both him and his grace; but as we are surrounded with this body of clay, we need figures or mirrors to exhibit a view of spiritual and heavenly things in a kind of earthly manner; for we could not otherwise attain to them. At the same time, it is our interest to have all our senses exercised in the promises of God, that they may be the better confirmed to us.

As a seal, baptism “better confirms” the promises of God to us. It does not, however, bring about conversion or regeneration invariably. Even salvation more broadly considered as the whole work of God in the life of the Christian is not necessarily brought about by baptism either. As the Westminster Confession puts it: “Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that are baptized are undoubtedly regenerated” (WCF 28.5). Baptism, in other words, is not described as an effectual means of salvation for all who are baptized.

The strongest language in the Confession regarding baptismal efficacy is in WCF 28.6:

The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in his appointed time.

What does a right use of baptism accomplish? Grace is “offered.” Grace is “really exhibited.” Grace “is conferred.” In this section do we then find the definitive proof for baptism as an effectual means of salvation? No. All these things are “conferred by the Holy Ghost,” but only to such “as that grace belongeth unto, according to the counsel of God’s own will, in his appointed time.” In other words (repeating the language of WCF 28.5): “grace and salvation are not so inseparably annexed unto” baptism “that all that are baptized are undoubtedly regenerated.”

The sacramental language of the Reformed confessions and earlier Reformed theologians is often troubling to evangelicals (undoubtedly even some in the PCA). Consider again what John Calvin wrote in the Genevan Catechism in answer to the question: “But do you attribute nothing more to the water than that it is a figure of ablution?” Is baptism merely a sign, in other words? The answer: “I understand it to be a figure, but still so that the reality is annexed to it; for God does not disappoint us when he promises us his gifts. Accordingly, it is certain that both pardon of sins and newness of life are offered to us in baptism, and received by us.” There we have it, baptism as an effectual means of salvation! Not so fast. The very next question is this: “Is this grace bestowed on all indiscriminately?” The answer: “Many precluding its entrance by their depravity, make it void to themselves. Hence the benefit extends to believers only, and yet the Sacrament loses nothing of its nature.” Earlier in the catechism, Calvin had stated this point emphatically:

I mean that we are not to cleave to the visible signs so as to seek salvation from them, or imagine that the power of conferring grace is either fixed or included in them, but rather that the sign is to be used as a help, by which, when seeking salvation and complete felicity, we are pointed directly to Christ.

In yet another place, he asks the question: “How are these blessings bestowed upon us by Baptism?” His answer is that: “If we do not render the promises there offered unfruitful by rejecting them, we are clothed with Christ, and presented with his Spirit.” Calvin, just like the Westminster Confession, insists that salvation is pictured, even offered, in baptism, but only received by those who embrace the promise of baptism in faith. God can implant the seed of faith in that infant at the moment of baptism if he so chooses, but there is no inseparable connection between baptism and even the inception of salvation. Furthermore, infants are to baptized not on the grounds of known faith and repentance, but rather, it “will be sufficient . . . if, after infants have grown up, they exhibit the power of their baptism.” The promise of salvation held out in baptism, in other words, must be received and personally appropriated by personal faith.

I am a minister in the PCA and subscribe without exception to the Westminster Confession of Faith. I agree with Mckenzie that it “is the duty of officers in the PCA to subscribe to and teach according to the system of doctrine set forth in the Westminster Standards.” A more careful statement of what that system of doctrine actually affirms about baptism in necessary.

Mea Culpa: McKenzie is correct that the Westminster catechisms say the sacraments “become effectual means of salvation.” I’ve done what I said McKenzie shouldn’t have done and not been as careful as I should have been. I believe it is vital to explain the language of the Westminster standards on the sacraments in its totality, lest a skewed understanding of sacramental efficacy result. His was not a theological paper. Fair enough, but given certain misappropriations of “high” Reformed sacramental language, the qualification is important.


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