The Credo-Baptist Truth

 The belief in Credo-Baptism, or believer's baptism, is founded on a combination of scriptural interpretation and historical practice within the Christian tradition. This view holds that baptism should be administered only to those who have made a conscious profession of faith in Jesus Christ. The justification for this belief can be traced through key scriptural passages and the practices of the early church and Reformation movements.

Scriptural Justification

  1. The Great Commission (Matthew 28:19-20):

    • "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, and teaching them to obey everything I have commanded you." This passage suggests a sequence: making disciples (which involves teaching and conversion) precedes baptism. This indicates that baptism is for those who have become disciples, implying a conscious decision to follow Christ.

  2. Acts 2:38-41:

    • "Peter replied, ‘Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.’ ... Those who accepted his message were baptized, and about three thousand were added to their number that day." Here, repentance and acceptance of the gospel message precede baptism. This order supports the view that baptism is an act for those who have consciously responded to the gospel.

  3. Acts 8:12-13, 36-38:

    • "But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. ... As they traveled along the road, they came to some water and the eunuch said, ‘Look, here is water. What can stand in the way of my being baptized?’ Philip said, ‘If you believe with all your heart, you may.’ The eunuch answered, ‘I believe that Jesus Christ is the Son of God.’ And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him." These passages illustrate that belief in Jesus Christ and a confession of faith preceded baptism. The Ethiopian eunuch’s request for baptism after expressing belief is a clear example of Credo-Baptism.

  4. Romans 6:3-4:

    • "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." This passage portrays baptism as a symbol of the believer's union with Christ in his death and resurrection. This symbolism presupposes a conscious identification with Christ’s death and resurrection, which is meaningful only for those who have made a personal decision to follow Him.

Historical Justification

  1. Early Church Practice:

    • The Didache, an early Christian document (circa 1st century), suggests that baptism should be preceded by teaching and instruction, implying that the candidates for baptism were capable of understanding and accepting the faith. The Didache’s instructions for baptism indicate that the early church practiced a form of baptism that required a level of understanding and personal commitment.

    • The Didache on Baptism

      1. Didache 7:1-4:
        • "Concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if you have not living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit. But before the baptism, let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before."
        • The Didache outlines that before baptism, there should be a period of fasting and instruction ("having first said all these things"), indicating that the candidates for baptism were capable of understanding and accepting the teachings of the faith. This suggests that baptism was administered to individuals who had been taught and had made a conscious commitment to follow Christ.

  2. Post-Apostolic Church:

    • Tertullian (155-240AD)

      1. Tertullian’s "On Baptism" (De Baptismo), Chapter 18:

        • "But they whose office it is, know that baptism is not rashly to be administered... Give to him that asketh, but let the catechumens be trained for some time before they are baptized... 'No one is a Christian by birth.'"
        • In this passage, Tertullian emphasizes the importance of instruction and preparation before baptism, indicating that baptism should not be administered hastily but should follow a period of training (catechumenate). He asserts that individuals are not Christians by birth, implying that a personal decision and understanding are necessary prerequisites for baptism.

      2. Tertullian’s "On Baptism" (De Baptismo), Chapter 20:

        • "Therefore, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children."
        • Tertullian argues that delaying baptism is preferable, particularly for children, until they can understand and make a personal commitment to faith. This stance supports the principle that baptism should follow a conscious decision and personal faith, key tenets of Credo-Baptism.

    • Justin Martyr (100-165 AD)

      1. First Apology, Chapter 61:
        • "As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated."
        • This passage suggests that belief and persuasion precede baptism, indicating that those who are baptized have first come to a conscious faith and decision to live according to Christian teachings, supporting the idea that baptism follows a personal commitment to faith.

      Hippolytus of Rome (170-235 AD)

      1. Apostolic Tradition, Chapter 21:
        • "They shall first hear the word, and then they are catechized in preparation for baptism."
        • Hippolytus outlines a clear process of hearing the word and undergoing catechesis (instruction) before baptism, suggesting that candidates for baptism are first taught and come to understand the faith. This process aligns with the principles of Credo-Baptism.

      Cyril of Jerusalem (313-386 AD)

      1. Catechetical Lectures:
        • "Great is the Baptism that lies before you: a ransom to captives; a remission of offences; a death of sin; a new birth of the soul; a garment of light; a holy indissoluble seal; a chariot to heaven; the delight of paradise; a welcome into the kingdom of heaven; a gift of adoption."
        • Cyril emphasizes the transformative nature of baptism, which suggests the need for a conscious and informed decision. His catechetical lectures were designed to prepare catechumens (those receiving instruction) for baptism, implying that instruction and personal readiness were prerequisites for the sacrament.

      Origen (circa 184-253 AD)

      1. Homilies on Luke, 14:
        • "Every soul that is born into flesh is soiled by the filth of wickedness and sin... In the Church, baptism is given for the remission of sins, and according to the usage of the Church, baptism is given even to infants."
        • Origen acknowledges the practice of infant baptism but also emphasizes that baptism is for the remission of sins. This dual acknowledgment suggests an early tension between the practices of infant and believer's baptism, with a recognition of the importance of baptism in relation to personal faith and repentance.

  3. The Paulicians were a Christian sect that originated in Armenia around the 7th century and had a distinct set of beliefs that diverged from the mainstream Byzantine Church. Their practices, particularly regarding baptism, suggest that they adhered to principles similar to Credo-Baptism. Here are some historical sources and scholarly analyses that provide evidence for the Paulicians' baptismal practices:

    Primary Sources and Historical Accounts

    1. Peter of Sicily's "History of the Paulicians" (9th century):

      • Text: Peter of Sicily was sent by the Byzantine Emperor to the Paulicians and later wrote a detailed account of their beliefs and practices. He noted that the Paulicians rejected the sacraments of the established church, including infant baptism.
      • Proof: According to Peter of Sicily, the Paulicians practiced a form of baptism that was reserved for adult believers who made a conscious profession of faith. This rejection of infant baptism and emphasis on personal belief aligns with the principles of Credo-Baptism.

    2. Photius, Patriarch of Constantinople (9th century):

      • Text: In his writings against the Paulicians, Photius described their rejection of many orthodox sacraments and rituals, including the practice of infant baptism.
      • Proof: Photius criticized the Paulicians for not baptizing infants and for their insistence on a believer's baptism. This criticism highlights the Paulicians' adherence to a baptismal practice that required a personal profession of faith, characteristic of Credo-Baptism.

  4. The Waldensians, founded by Peter Waldo in the late 12th century, were a pre-Reformation movement that emphasized poverty, preaching, and adherence to the Bible. While the early Waldensians did practice infant baptism, over time some factions moved toward practices more aligned with Credo-Baptism, especially under the influence of Reformation ideas. Here are historical sources and scholarly analyses that provide evidence for their evolving views on baptism:

    Primary Sources and Historical Accounts

    1. Peter Waldo and Early Waldensians:

      • Text: Early documents and testimonies about the Waldensians indicate that they initially practiced infant baptism, as it was the norm at the time. However, they placed a strong emphasis on personal faith and repentance, which later influenced their views on baptism.
      • Proof: Although early Waldensian texts don't explicitly reject infant baptism, their emphasis on personal commitment and understanding of faith laid the groundwork for later shifts toward Credo-Baptism practices.

    2. Waldensian Confession of Faith (1120):

      • Text: The Waldensian Confession of 1120 states: "We believe that baptism is a visible and external sign, which sets forth to us that which, by the invisible operation of God, is within us, namely, the renovation of our minds, and the mortification of our members through Jesus Christ."
      • Proof: This statement emphasizes the internal, spiritual significance of baptism, aligning with the idea that baptism should follow an individual's personal experience of faith and repentance.

  5. Anabaptists during the Reformation:

    • The Schleitheim Confession (1527):

      • Text: "Baptism shall be given to all those who have learned repentance and amendment of life, and who believe truly that their sins are taken away through Christ, and to all those who desire to walk in the resurrection of Jesus Christ and be buried with him in death, so that they may rise with him; thus with all those who with this significance request it (baptism) of us and demand it for themselves."
      • Proof: The Schleitheim Confession, a foundational document of the Anabaptist movement, clearly states that baptism is for those who have learned repentance, believe in Christ, and desire to live a new life in Him. This supports the practice of Credo-Baptism, where baptism is administered only to those who consciously profess faith in Jesus Christ.

    • Balthasar Hubmaier's "On the Christian Baptism of Believers" (1525):

      • Text: "Believer’s baptism is a baptism into the body of Christ. It presupposes the proclamation of the gospel, an understanding of the good news, a heartfelt repentance, and the desire to live as a disciple of Christ."
      • Proof: Hubmaier, a prominent Anabaptist theologian, argues that baptism should follow the proclamation of the gospel, understanding of its message, repentance, and a commitment to discipleship. This aligns with the principle that baptism is for those who have made a conscious profession of faith.

    • Menno Simons' "Foundation of Christian Doctrine" (1539):

      • Text: "It is a sign which teaches us that we must die unto sin, and walk in newness of life. By baptism we confess publicly before the church and the whole world, that we will henceforth serve the Lord, and that we are determined to live holy lives."
      • Proof: Menno Simons, a key leader in the Anabaptist movement, describes baptism as a public confession of faith and a commitment to live a holy life. This indicates that baptism is for those who have consciously decided to follow Christ and live according to His teachings.

  6. Baptist Movement:

    • John Smyth's Confession of Faith (1609):

      • Text: "Baptism is to be administered only to those who are believers in Christ Jesus, and who profess repentance toward God and faith in our Lord Jesus Christ."
      • Proof: John Smyth, considered one of the founders of the Baptist movement, explicitly states in his confession of faith that baptism is reserved for those who believe in Christ and profess repentance and faith. This underscores the Baptist commitment to Credo-Baptism, where baptism follows a conscious declaration of faith.

    • Thomas Helwys' "A Declaration of Faith of English People Remaining at Amsterdam in Holland" (1611):

      • Text: "That every church is to receive in all their members by baptism upon the confession of their faith and sins wrought by the preaching of the Gospel, according to the primitive institution and practice."
      • Proof: Thomas Helwys, another key figure in the early Baptist movement, asserts that church membership should be granted through baptism based on a confession of faith and repentance. This document emphasizes the necessity of personal belief and repentance prior to baptism, reinforcing the Credo-Baptist position.

    • The First London Confession of Faith (1644):

      • Text: "Baptism is an ordinance of the New Testament, given by Christ, to be dispensed only upon persons professing faith, or that are made disciples, who upon profession of faith, ought to be baptized."
      • Proof: The First London Confession of Faith, a significant Baptist confession, clearly states that baptism is to be administered only to those who profess faith in Christ. This further solidifies the Baptist practice of Credo-Baptism, aligning with the scriptural principle that baptism follows a personal profession of faith.

    • The Philadelphia Confession of Faith (1742):

      • Text: "Those who do actually profess repentance towards God, faith in, and obedience to our Lord Jesus, are the only proper subjects of this ordinance."
      • Proof: The Philadelphia Confession of Faith, an influential Baptist document in America, reiterates that baptism should be administered to those who profess repentance, faith, and obedience to Christ. This reflects the enduring commitment to Credo-Baptism within the Baptist tradition.

Summary

Credo-Baptism is justified through a careful interpretation of scriptural passages that emphasize the necessity of personal faith and repentance preceding baptism. The historical practice of the early church, as well as the theological arguments of early church fathers and Reformation-era movements, further support the view that baptism should be reserved for those who have made a conscious profession of faith. This belief upholds the integrity of baptism as a meaningful and public declaration of one’s personal commitment to follow Jesus Christ.

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