Yes, we baptize infants. We do so because they have a need for forgiveness (Psalm 51:5), they too are included in the command to baptize “all nations” (Matthew 28:19-20), and they can believe through the power of the Holy Spirit (Matthew 18:6; Luke 18:15-17). We are grateful that God has this means of reaching out to infants and including them in his kingdom.

We will not find a passage in the Bible that states specifically and succinctly: “Baptism creates faith.” We know that baptism is a faith-working act on God’s part by looking at several Bible passages and seeing how they relate to baptism.

The Bible explains that people enjoy the forgiveness of sins and eternal life by God’s grace through faith in Jesus Christ his Son (Ephesians 2:8; Romans 3:28). The Bible states that baptism gives people those very blessings of life and forgiveness (Acts 2:38; 22:16; Ephesians 5:26; Titus 3:5-7; 1 Peter 3:21). Baptism gives those blessings because of the powerful word of God that is attached to the water.

Since the Bible teaches that we enjoy salvation only through faith in Christ, and since the Bible teaches that baptism saves us and washes away our sins, we can rightfully say that baptism creates the faith that connects us to Jesus and brings into our lives all the blessings he won by his holy life, sacrificial death and glorious resurrection.

We have every reason to grow in our appreciation for baptism by which we are clothed in Jesus’ robe of righteousness (Galatians 3:27).

It’s not a silly question at all. Baptism itself was not performed until the time of John the Baptist, and Jesus did not command baptism until the time of his ascension into heaven. What was available for Jesus as an infant was circumcision, and the Bible tells us that Joseph and Mary followed God’s directive of having Jesus circumcised when he was a week old (Luke 2:21). It was at that time that the Lord was given the name “Jesus,” just as the angel had instructed Mary (Luke 1:31) and Joseph (Matthew 1:21).

But more than baptism not being available at the time of Jesus’ birth is the unique reason for Jesus’ baptism. You and I have every reason to be baptized very early in life because we are conceived and born in sin and we need forgiveness of sins through saving faith in Christ. Jesus entered our world as “the holy one” (Luke 1:35). Through his conception by the Holy Spirit and birth of the virgin Mary, Jesus became a human being without a sinful nature, without a trace of sin. So, even if baptism had been available at the time of Jesus’ birth, he did not need baptism for the reasons that you and I have.

So, why was Jesus baptized? And why was he baptized when he was about thirty years of age? (Luke 3:23) Jesus answered those questions when he told John the Baptist to baptize him “to fulfill all righteousness” (Matthew 3:15). Jesus, the Son of God, became a man to fulfill all the prophecies of the Messiah; Jesus came into the world he created to carry out everything in his Father’s plan of salvation. Being baptized was part of that plan.

“Messiah” and “Christ” both mean “the anointed one.” Jesus’ baptism was an anointing as he was about to embark on his public ministry of teaching and preaching and displaying his power (Isaiah 61:1-2). Jesus’ baptism clearly identified him as the Son of God (Matthew 3:16-17) who came into the world to live and die in our place, to win our forgiveness. For that reason Jesus’ baptism is important to us—as is our own baptism.

Yes, it is possible. The apostle Paul reminded Timothy: “From infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus” (2 Timothy 3:15). Luke 18:15-17 describes people bringing children (including infants – the word translated as “babies” in verse 15) to Jesus. The Lord said “the kingdom of God belongs to such as these” (Luke 18:16). “These” are children, including infants. Individuals become part of the kingdom of God through Christian faith worked in the heart by the Holy Spirit.

Because conversion is God’s gracious, powerful act, he can bring people to faith through his word alone or his word attached to an earthly element: baptism.

If baptism were something we did for God, we might want to be baptized again—and again. But, the truth of the matter—the biblical truth—is that baptism is something God does for us. Through baptism God comes to people and gives them faith, life and forgiveness (Acts 2:38; Titus 3:5; 1 Peter 3:21).

While Jesus tells us to receive the Lord’s Supper often, there is no command, or even example, in the Bible that tells us we are to be baptized more than once. The book of Romans speaks of baptism as a singular event in our lives (Romans 6:1-2). That may or may not have been the basis of the devotion your boyfriend read. I don’t know.

The blessings of baptism last a lifetime—even beyond. If at some point in our life we gain a new appreciation for baptism, that is reason to think all the more of how greatly God blessed us at baptism, not a reason to be baptized again.

Perhaps your boyfriend read that infant baptism is not valid. In that case, the material he read was not accurate. Again, baptism is what God does for people. Through water and the word he comes to people, even infants, and brings his blessings. How grateful we are for that.

The power of baptism rests in Jesus’ promise (John 3:5,6; Titus 3:5,6; 1 Peter 3:21), not in the person doing the baptizing. For that reason, the Lutheran church recognizes the validity of baptisms performed by laypeople. This often happens (and properly so) when there is an emergency, i.e., a situation where the candidate’s survival is in doubt.

A number of needs are met, however, by having a pastor do the baptizing. These include: good order, absolute clarity about whether the person was baptized, a clear public statement that the person is being baptized by the officiating church and into the church, and (if done in a worship service) an opportunity to remind the congregation of their own baptism and its blessings. That’s why baptism by a pastor during a worship service is our normal practice.

A WELS pastor can baptize such a person, but the pastor will likely wonder why parents would want their child baptized when the church to which they belong denies infant baptism. Is it a matter of the parents holding to a belief that runs contrary to their church? If that is the case, they will want to be part of a church that teaches the truths of God’s word, including baptism, and which is consistent with their faith. Jesus instructed us to baptize and teach people “to obey everything I have commanded you” (Matthew 28:20). We are happy to baptize, but we understand from Scripture how important it is to follow up on baptism with correct instruction in God’s Word. Do speak to a WELS pastor in your community to receive more answers to your questions.

You really want to clarify what role parents have in mind for individuals they have asked to serve as sponsors.  The role could range from one end of the scale where sponsors are given an honorary role and are asked to do little more than serve as witnesses to the baptism, to the other end of the scale where sponsors would be in a position of some kind to provide spiritual training for the child, should the parents be unable to do that.  If the situation is the latter, it would helpful to inform the parents that the situation could arise that the child would receive spiritual training in the sponsor’s church and not theirs.  I would seek clarification on what is being asked of sponsors.

It’s not a silly question at all.  Baptism itself was not performed until the time of John the Baptist, and Jesus did not command baptism until the time of his ascension into heaven.  What was available for Jesus as an infant was circumcision, and the Bible tells us that Joseph and Mary followed God’s directive of having Jesus circumcised when he was a week old (Luke 2:21).  It was at that time that the Lord was given the name “Jesus,” just as the angel had instructed Mary (Luke 1:31) and Joseph (Matthew 1:21).

But more than baptism not being available at the time of Jesus’ birth is the unique reason for Jesus’ baptism.  You and I have every reason to be baptized very early in life because we are conceived and born in sin and we need forgiveness of sins through saving faith in Christ.  Jesus entered our world as “the holy one” (Luke 1:35).  Through his conception by the Holy Spirit and birth of the virgin Mary, Jesus became a human being without a sinful nature, without a trace of sin.  So, even if baptism had been available at the time of Jesus’ birth, he did not need baptism for the reasons that you and I have.

So, why was Jesus baptized?  And why was he baptized when he was about thirty years of age?  (Luke 3:23)  Jesus answered those questions when he told John the Baptist to baptize him “to fulfill all righteousness” (Matthew 3:15).  Jesus, the Son of God, became a man to fulfill all the prophecies of the Messiah; Jesus came into the world he created to carry out everything in his Father’s plan of salvation.  Being baptized was part of that plan.

“Messiah” and “Christ” both mean “the anointed one.”  Jesus’ baptism was an anointing as he was about to embark on his public ministry of teaching and preaching and displaying his power (Isaiah 61:1-2).  Jesus’ baptism clearly identified him as the Son of God (Matthew 3:16-17) who came into the world to live and die in our place, to win our forgiveness.  For that reason Jesus’ baptism is important to us—as is our own baptism.

Peter’s call to repent was not an instruction for the people to do something in and of themselves.  The basic meaning behind “repentance” is “to have a change of heart.”  Because people are powerless by nature to change their hearts regarding their attitudes toward sin and Jesus, the only Savior from sin, God is the only one who can change hearts (Psalm 51:5; Ezekiel 36:26; Ephesians 2:1-10).  That is why Peter directed the people to turn to God and his heart-changing gospel in word and sacrament (baptism in this case).  The people listening to Peter could enjoy freedom from guilt and sin through the gospel message that their sins were washed away.

You notice that in Acts 2:39 Peter told the crowd that “The promise is for you and your children.”  The promise of receiving the Holy Spirit through a heart changed by the gospel (Acts 2:38) was held out for the adults in the crowd and their children—not when their children became adults, but for their children right then and there.

Peter’s words do not in any way change what Scripture says elsewhere about baptism and children.  Infants and children are to be baptized because they are included in the Lord’s command to baptize “all nations” (Matthew 28:19-20), they have a need for forgiveness (Psalm 51:5) and they can believe through the power of the Holy Spirit (Matthew 18:6; Luke 18:15-17).

When we understand that faith is a heart-changing gift of God (Ephesians 2:8-9), we will recognize that God can change hearts and plant saving faith even in the very young, and he does.   For that we thank and praise him.

Yes, your pastor needs to know about this.  Individuals who join our congregations profess at their Confirmation that, with God’s help, they will continue steadfast in the Bible’s teachings.  Baptism for all people, including infants, is one of those teachings.  An elder—an officer of the congregation who works closest with the pastor—certainly needs to be confessing the truths of Scripture.  God grant you strength and wisdom in addressing this situation, and may God bless your affiliation with WELS.

In the August 2015 “Light for our Path” column in Forward in Christ I addressed that question.

From Forward in Christ: When Jesus instituted Baptism in Matthew 28:19,20, he did not limit Baptism to adults. He said “all nations” were to be instructed in his Word and baptized. Think of all the people who comprise a nation. Think of who is counted as a citizen of a nation when a census occurs. All people are counted. If infants were to be excluded from Baptism, Jesus’ words in Matthew 28 would have been an appropriate place to indicate that. Because in every sense infants are included in “all nations,” they are to be the recipients of Baptism.

More than being people who are part of a nation, infants are to be baptized because they have a need for the forgiveness of sins. The Bible does not speak of any age of innocence or any time in life when infants and children are not sinners and not responsible for their sins. Just the opposite, Scripture speaks of people being conceived and born in sin. King David spoke for the entire human race when he confessed, “Surely I was sinful at birth, sinful from the time my mother conceived me” (Psalm 51:5). Jesus reiterated that truth when he informed Nicodemus that “flesh gives birth to flesh” (John 3:6). In other words, sinful parents have sinful children.

A final reason for baptizing infants is that the Bible reveals to us that children and infants can believe. Passages like Matthew 18:6; Luke 18:15-17; and 2 Timothy 3:15 provide proof of that.

So rather than a single verse addressing infant Baptism, it is the case of numerous Bible passages demonstrating why little ones too are to be baptized.

Read more of the Forward in Christ article.

God bless your discussions of infant baptism with your girlfriend. Do speak with your pastor if you have follow up questions.

While there are similarities between Lutherans and Roman Catholics in the outward administration of baptism (using water in the name of the Triune God, baptizing infants, baptizing only one time in life), there are significant differences.

The Roman Catholic Church teaches that baptism, in forgiving original sin, removes the sinful nature, and provides forgiveness only for those sins that were committed prior to baptism.  In addition, the Roman Catholic Church teaches that baptism gives individuals the power to cooperate with God in their salvation.

You can read explanations on these and other differences in A Lutheran Looks at Catholics.

As far as how frequently these differences are discussed compared to the differences of Baptists and the Reformed, context is always important.  These differences will be discussed as individuals like you request the topic to be addressed or as circumstances warrant.

We can be thankful that God provides baptism to wash away our sins, to deliver us from death and the power of the devil, and to offer and give us eternal life (Acts 2:38; Acts 22:16; Romans 6:3; Hebrews 2:14-15; 1 Peter 3:20-21).

While some Bible commentators interpret David’s words as stated in your question, David’s words in context mean that he, like his son, would die one day and not return to this world.

The gospel is what the Holy Spirit has always used to bring people to faith.  For people in Old Testament times, the gospel message looked forward to the Messiah who would come into the world.  For people in New Testament times like us, the gospel looks backs to the Messiah, Jesus of Nazareth, who came into the world to fulfill all prophecy.

The Bible does not specifically address your second question.  We know that from conception people are sinful and in need of a Savior (Psalm 51:5), and that the wages of sin is death (Romans 6:23).  We know that Jesus came into the world to save all people (John 3:16), including children (Luke 18:15-16).  God has revealed to us that he creates and sustains faith through the gospel in word and sacrament (Romans 10:14-17).  We know that in the case of John the Baptist God worked in the heart of an unborn child, but that was in fulfillment of a specific prophecy (Luke 1:15).  Going beyond this revealed information would be speculation on my part.

Christian parents who lost a child before the opportunity to baptize would not in any way be guilty of despising the sacrament God wanted them to use.  In such situations, Christian parents entrust their child to the care of a gracious God whose ways and wisdom far transcend ours (Romans 11:33-36).

There is no reason to believe that the early church delayed the baptizing of infants after Jesus instructed his church 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).  There is, after all, nothing limiting in Jesus’ directive to baptize.

The rejection of infant baptism is often coupled with wrong ideas regarding original sin and the origin of faith.  A “Light for our path” column from last year addressed these and other issues.  This link will take you to that column.  God bless your discussions with your friend!

I take it you are asking about a child who dies before being baptized. It is with that understanding that I offer the following.

Jesus said, “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mark 16:16). It is faith that saves; it is unbelief—not the lack of baptism—that condemns.

God can certainly work saving faith in a child through the word of God alone, apart from water and the word in baptism. If God worked saving faith in a child through his word and the child died in the faith before being baptized, there would be every reason to talk about “the hope of salvation.”

Following biblical examples (Acts 8:26-40; 16:16-34), it is the normal practice in our congregations to instruct adults before baptizing them. (I would avoid the terminology that we “make them” take classes.) The amount of instruction varies from congregation to congregation.

Why instruct? Through baptism adults become members of the local congregation. Instruction provides biblical explanation of what baptism is and offers, and that instruction explains the public confession of the congregation to which baptism connects that person.

We recognize that God brings people to saving faith through the gospel (Romans 1:16), whether that is the gospel in word alone, or water and the word (baptism). In the case of an adult whom God has brought to faith through the word alone, that person would seek baptism—to do what Jesus says and to receive, in addition to the message of the Bible, another guarantee of God’s love and forgiveness in Christ.

Baptism would simply be a confession of faith on our part if the “pledge” in the verse you cited referred to people’s actions toward God. In the context of that section of Scripture, and the context of all of Scripture, the “pledge” refers to God’s actions toward people.

The word that the apostle Peter used that is translated “pledge” speaks of a legal claim that may be made in court. Because baptism “saves” by bringing into people’s lives the forgiveness of sins that Jesus won by his holy life and sacrificial death, baptized children of God can lay claim to God’s guarantee that their consciences are clean. When God declares that sins are forgiven, they are forgiven and there is no legitimate reason for our consciences to lead us to think otherwise.

All this is reason for us to think daily of the benefits and blessings of baptism!

Yes. Think of all the Old Testament believers who were not baptized—as baptism had not yet been instituted. Jesus stated that it is the lack of faith, not baptism, that condemns (Mark 16:16).

We speak of baptism being necessary in the sense that the Lord commands us to administer baptism. However, baptism not absolutely necessary for salvation because the Holy Spirit can bring people to saving faith in Jesus through the gospel in Word alone. In situations like that, people will still want to be baptized—to do what Jesus says and to receive, in addition to the message of the Bible, another guarantee of God’s love and forgiveness in Christ.

There would not be a need to be baptized again. While Baptist theology misunderstands the purpose and blessings of baptism, the baptism of such churches is a valid baptism. Water is applied in the name of the Triune God: Father, Son and Holy Spirit. That constitutes a valid baptism.

What would be necessary to join one of our congregations is to attend and complete a course of Bible information classes. Upon completion of the classes and, God willing, your profession that the information presented is what Scripture teaches, you would be confirmed as an adult. That would establish your membership in one of our congregations.

God guide and bless your study of his word!

The Roman Catholic Church errs in a couple of directions when it comes to its teaching of baptism. On the one hand, it teaches that baptism offers a limited forgiveness of sins in that it forgives only sins committed before baptism; sins committed after baptism are dealt with by means of some of their other sacraments, including penance. On the other hand, the Roman Catholic Church teaches that baptism removes original sin to the degree that what remains (concupiscence) is not sinful.

Lutherans believe and teach that baptism forgives the guilt of original sin, but the sinful nature that remains is real sin. As you noted, the sinful nature is part of us throughout this earthly life and continually wars with the new self (Romans 7:7-25).

Baptism does free us from the power of the devil (Hebrews 2:14-15). Still, the devil seeks to attack us and rob us of our saving faith (1 Peter 5:8). Baptism is a daily reminder that we are God’s children (1 Corinthians 6:11; Galatians 3:26-27).

When it comes to the importance of baptism, Article II of the Augsburg Confession states: “Also they [our churches] teach that since the fall of Adam, all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost.” This is what we believe and teach on the basis of Scripture.

Colossians 2:11-12 speaks of a parallel between circumcision and baptism: “In him you were also circumcised with a circumcision not performed by human hands. Your whole self ruled by the flesh was put off when you were circumcised by Christ, having been buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead.”

While circumcision brought male children into a covenant relationship with God (Genesis 17:9-14; Leviticus 12:3), Calvinists consider circumcision to have been only an external sign that pointed people to God’s promises. While holy baptism gives new life (Titus 3:5) and the forgiveness of sins (Acts 2:38), Calvinists consider baptism to be only an external sign that points people to God’s promises.

We can be thankful that God does not merely give external signs that point to his promises. We are thankful that in holy baptism and the Lord’s Supper God bestows real spiritual blessings to people.

By all means, do contact one of our pastors to arrange for the baptism of your son.

Regarding “godparents” or “sponsors,” keep in mind that this is a custom of the church that is neither commanded nor forbidden in Scripture. It is a worthwhile custom, as sponsors have a specific privilege and responsibility of remembering the baptized child in prayer, reminding him or her of the baptism that took place and encouraging the child in the faith. But finally sponsors are not absolutely necessary for a baptism to take place.  At the same time, if you want to provide for legal guardianship of your son, including spiritual care, you will want to take care of that through a legal document and not a baptismal certificate.

While having “godparents” or “sponsors” is not a requirement for a baptism to take place, our pastors will want witnesses to be present at the baptism of your son. There are no qualifications, such as being Lutheran, for individuals to serve as witnesses at your son’s baptism.

I encourage you to contact one of our pastors to arrange for the baptism of your son. I’m happy to hear that you are taking him to church regularly. The pastor who conducts your son’s baptism will remind you of the ongoing responsibility you have to bring up your child “in the training and instruction of the Lord (Ephesians 6:4). He will also remind you of and encourage you to utilize the church’s spiritual educational agencies. God bless you and your son.

Without context, I am not quite sure what is behind your question about witnesses for baptisms.

When we baptize infants or adults, we seek to have witnesses on record. Those witnesses are in a position to verify, if need be, that the baptism did indeed take place.

Why not wait to be baptized as an adult? People have a need for baptism before they become adults (Psalm 51:5; John 3:5-6). Jesus’ instruction to “go and make disciples of all nations, baptizing them…” (Matthew 28:19) does not have age restrictions with it. Little children can indeed have saving faith in Jesus (Matthew 18:6; Luke 18:15-17).

When we understand the importance and blessings of baptism, there is every reason to baptize sooner rather than later. Witnesses can serve a valuable purpose in attesting that the sacrament was administered.

The article is a classic example of portraying baptism as an act that people perform for God instead of seeing baptism as the Bible teaches it. The Bible teaches that baptism is a wondrous working of God that brings forgiveness of sins, life and salvation into people’s hearts and lives.

The author of the article understands baptism simply as a symbol, representing the believer’s commitment to Christ. The author denies that baptism washes away sins. The author does not understand how differently authors of classical, non-biblical literature used the Greek verb “to baptize,” compared to the way in which Bible writers did. The Bible writers did not prescribe a mode of how to apply water in baptism. Finally, the author denies infant baptism.

Baptism is God’s saving work (Titus 3:5-7; 1 Peter 3:21). It washes away sins (Acts 2:38; 22:16). There are good, biblical reasons to baptize children (Matthew 28:19; Psalm 51:5; Luke 18:15-17).

The article entirely misses the mark on the biblical truth of baptism. This link will provide a good read from Forward in Christ on what the Bible teaches about baptism.

As confessions of faith are often drafted in times of controversy to state the truths of Scripture, it is important to keep in mind the historical context of the Augsburg Confession. The Roman Catholic theologian John Eck had been accusing Martin Luther and Philip Melanchthon of holding views toward baptism that downplayed its importance. In addition, the Anabaptists were spreading their ideas that baptism was to be limited to adults. With the drafting of the Augsburg Confession, the reformers were able to state to the Holy Roman Emperor Charles V what Lutheran churches believed and taught from Scripture about baptism and many other subjects.

And so, Article IX: Of Baptism in the Augsburg Confession states: “Of Baptism they [our churches] teach that it is necessary to salvation, and that through Baptism is offered the grace of God; and that children are to be baptized, who, being offered to God through Baptism, are received into God’s grace. They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism.”

When it comes to the “necessity of baptism,” we distinguish between what is absolutely necessary for salvation and what is ordinarily necessary. Baptism is ordinarily necessary because of God’s command to baptize. This is the way in which the Augsburg Confession speaks of baptism being necessary. Baptism is not absolutely necessary for salvation because God can create faith through the word alone. As you noted in the words from Mark 16:16, it is not the lack of baptism that condemns; it is the lack of faith that condemns.

People have every reason for utilizing and cherishing baptism when they understand the Lord’s command for it and the blessings that are attached to it.

Baptism is something God does for us. “But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. 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 Savior” (Titus 3:4-6). “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. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call’” (Acts 2:38-39). Those passages speak of God working blessings in people through baptism.

God has done the work of salvation. God does the work of giving people faith to enjoy his salvation. To God be the glory!

As you noted, Jesus instructed his followers to baptize “in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). Those are the words you will hear at Baptisms today.

The passages cited in your question do not tell us that the disciples baptized with different wording, substituting “in the name of Jesus” for “in the name of the Father and of the Son and of the Holy Spirit.” The verses cited in your question speak of being baptized in the manner and by the authority of the one who instituted baptism: Jesus Christ. Describing Baptism “in the name of Jesus Christ” stresses the blessings that become one’s own in Baptism: being clothed with the forgiveness of sins Jesus won by his holy life, sacrificial death and triumphant resurrection (Galatians 3:27).

On a side note, the Didache, an early second century A.D. writing, speaks of Baptism in the name of the Triune God. The writing provides historical evidence that the practice of the early church was in keeping with Jesus’ instruction in Matthew 28:19.

The difference is that one is a one-time, faith-working act on God’s part (Baptism), while the other speaks of ritualistic, ceremonial purifications that people perform (Jewish tevilah).

Baptism joins people to Jesus in faith and gives them the blessings he won by his holy life, sacrificial death and glorious resurrection (Romans 6:3; Galatians 3:27). In Baptism God offers and gives people the forgiveness of sins (Acts 2:38; 22:16). Jewish ritual washings did not have those purposes; they were ceremonial washings only.

“Regeneration” describes Christian conversion, brought about by the Holy Spirit, as “rebirth.” People are naturally spiritually dead (Ephesians 2:5). When the Holy Spirit changes hearts and gives people saving faith, spiritually dead people become alive spiritually. The Bible describes that change as “rebirth” or being “born again” (John 3:5; Titus 3:5; 1 Peter 1:23).

The Holy Spirit brings about rebirth as he works through the word of God alone or the word of God attached to water (Baptism).

In regard to your last question, when the Holy Spirit brings an adult to saving faith through the word of God alone, there would be good reason for that person to want to be baptized: to do what Jesus says and to receive an additional guarantee of God’s forgiving love. That desire to be baptized comes from a person whom the Holy Spirit has already brought to faith through the word of God alone.

In all of this, we want to keep in mind that Christian faith is a gracious gift of God (Ephesians 2:8). Thanks be to God for this gift.

Your Lutheran upbringing has not misled you. The Bible consistently teaches that we are saved by God’s grace through faith in Jesus Christ without any works of our own (Romans 3:28; Ephesians 2:8-9; Titus 3:5-6).

Jesus’ words in Mark 16:16 show us that Baptism is not a meaningless act. Baptism saves (Titus 3:5-6) because through the Christian faith it creates people enjoy the salvation Jesus won for them.

You notice in Mark 16:16 that it is not the lack of Baptism that condemns. It is the lack of faith. Christian faith saves; unbelief condemns. Faith in Jesus Christ is absolutely necessary for salvation. Baptism is not absolutely necessary in the sense that the Holy Spirit can work faith in a person’s heart through the word of God alone—apart from Baptism—and such a person might not have opportunity to be baptized. Baptism is necessary in the sense that Jesus commanded baptism (Matthew 28:18-19) and it is a means of grace (Mark 16:16).

So, let’s continue to teach that we are saved by God’s grace through faith in Christ alone. Let’s also continue to teach the blessings and importance of Baptism.

To be saved means to enjoy in faith the blessings Jesus Christ won for all people by his perfect life and innocent death: forgiveness of sins, peace with God and eternal life in heaven.

Being born again (John 3:5-8; 1 Peter 1:23) describes the converting work of the Holy Spirit.

The assurance of salvation comes from God himself. His gospel message declares people forgiven through the work of Jesus Christ (John 3:16; 10:27-28; Matthew 26:28; 1 John 1:7; 2:2). The salvation won by Jesus is enjoyed through God-given faith in him (Mark 16:16; Romans 5:1; Ephesians 2:8-9).

We speak of Baptism being necessary in the sense that the Lord commands us to administer Baptism. However, Baptism not absolutely necessary for salvation because the Holy Spirit can bring people to saving faith in Jesus through the gospel in Word alone. In situations like that, people will still want to be baptized—to do what Jesus says and to receive, in addition to the message of the Bible, another guarantee of God’s love and forgiveness in Christ.

We believe that the Holy Spirit can work through Baptism to create the faith in infants and children that connects them to Jesus. We baptize children because they have a need for baptism by their sinfulness (Psalm 51:5), they can believe (Psalm 8:2; Luke 18:15-17) and they are part of the object of the great commission – “all nations” (Matthew 28:19).

What can be helpful is keeping in mind how “scholarly theologians” might view the Bible in the first place. This link will take you to a “Light for our path” column that explains how many theologians today approach Scripture.

With that background in place, if “scholars” have their minds made up what baptism is and is not, they will look to Scripture to find support for their views. That, of course, is completely backwards from how we are to read the Bible. We are to read the Bible and come away with the truths that God has expressed.

Many “scholarly theologians” read the Bible through the lens of human reason. If words of Scripture do not make sense to them, they inject a meaning that is sensible to them. So, for example, since some people believe that they are responsible for Christian faith, they reject infant baptism. In addition to a denial of original sin, their line of thinking is that an infant does not possess the intellectual abilities to comprehend what is going on in baptism, and so they are not in a position to make a decision for Christ.

When we understand that Christian faith is a gift from God (Ephesians 2:8), then we will recognize that God can give that gift to young and old alike through his gospel in word and sacrament. And then, we will not put limitations on the great commission (Matthew 28:19-20)—baptizing only adults.

So, what are you to think when “scholarly theologians” reach wildly different conclusions on what the Bible says? I would encourage you to read the Bible for yourself and follow the principle of letting “Scripture interpret Scripture.”

Don’t downplay your role as a Bible interpreter compared to “scholarly theologians.” Martin Luther’s well-known observation about laity and theologians was this: “A simple layman armed with Scripture is to be believed above a pope or a council without it.” That goes for a simple professor too.

A starting point in my response is that we recognize that the formal use of sponsors is a church custom. God has neither commanded nor forbidden the practice. In Christian freedom, the practice of sponsors may or may not be utilized.

Older liturgies of Holy Baptism in our churches differentiated between witnesses and sponsors. Anyone could serve as a witness to the baptism. It was different with sponsors. Since sponsors promised to remember the baptized child in prayer, remind the child of his/her baptism, and offer counsel and assistance in seeing that the child was brought up in the Christian faith, in accordance with the teachings of the Lutheran Church (especially if the child’s parents died), individuals who served as sponsors were to be of the same faith and fellowship. That practice had concern that people not make promises that went against their consciences or religious convictions.

The baptism liturgy in Christian Worship, the hymnal used in most WELS congregations, does not differentiate between witnesses or sponsors. It does not ask questions of people who are standing up with the parents. Instead, the baptism liturgy asks the members of the congregation if they are willing to assist the parents in bringing up the child in the Christian faith. In a sense, there is a congregation of sponsors for the baptized child. It is possible that the WELS congregation you have in mind uses a different liturgy for Holy Baptism, but if it uses the one in our hymnal, there is not a recognition of sponsors. The individuals standing up with the parents are regarded as witnesses.

What this means is that parents, on their own, apart from the baptism liturgy, are free to give titles and corresponding responsibilities to those individuals who stand up with them for the baptism of their child. If they want people to serve as sponsors or godparents, they will want to communicate to the individuals involved exactly what that means. If there are thoughts of sponsors taking over the religious training of the child in the event of the death of the parents, that will need to be communicated in a legal document. If parents want individuals to serve as sponsors, they will want to take into account the stated faith of the individuals—especially the confession of faith made by their church membership—so as not to put people in compromising situations.

The membership of your wife’s sister is another matter. Hopefully, there will be communication between her and her WELS pastor so that there can be consistency in her church membership and the church where she worships.

Christian faith is necessary to enjoy God’s verdict of “not guilty” (Romans 3:28; 5:1). It is the lack of faith that condemns, not the lack of baptism (Mark 16:16).

Baptism is necessary in the sense that the Lord commands us to administer baptism. It is not for us to decide whether or not we are going to do what the Lord says. However, baptism is not absolutely necessary for salvation because the Holy Spirit can bring people to saving faith in Jesus through the gospel in Word alone. In cases like that, people will still want to be baptized—to do what Jesus says and to receive, in addition to the message of the Bible, another guarantee of God’s love and forgiveness in Christ.

Through water and the word God can bring anyone – of any age – to faith. The gospel is God’s power to save (Romans 1:16). With adults, we ordinarily provide some instruction in God’s word before administering Baptism because that is how we see the New Testament church functioning in the book of Acts. What we see most often in life is that God changes the hearts of adults through his word alone. That same word, then, provides adults with information about the importance and blessings of Baptism, which they are encouraged to receive.

Like children, adults are in need of God’s forgiveness because of their sinful natures and their actual sins. Christian faith, created through the word of God alone or through water and the word in Baptism, connects people to Jesus Christ in faith and gives them the forgiveness of sins and eternal life that Jesus won.

The Bible tells us that Philip and the eunuch “went down into the water” (Acts 8:38) and then “came up out of the water” (Acts 8:39). The Bible does not tell us if they “went down into the water” to the point where the water came up to their ankles, knees, hips, shoulders or heads. We do not have that information because it is not important.

What is important about baptism is that water and the word of God are applied to individuals. There is no command in Scripture how to apply the water in baptism. In no way can the account of the eunuch’s baptism be used to prove the need to baptize by immersion.

The Bible does not provide a complete answer to that question. Here is what I can pass along to you. In Acts 9:18 and Acts 22:16 the apostle Paul speaks of his baptism. John 1:35-41 describes Andrew and John as disciples of John the Baptist (who then became disciples of the Lord Jesus). One would think that being disciples of John the Baptist included being the recipients of his major preparatory work for the Messiah: baptism.

What we do know from the Bible is that Jesus charged his disciples to teach and baptize (Matthew 28:19-20).

Since I do not know the campus ministry in question, I can only guess that it denies infant baptism.

Even though there is no specific command in the Bible to baptize infants, the Bible provides three compelling reasons for baptizing infants. 1) Children are part of “all nations” (Matthew 28:19), the object of the church’s “baptizing” and “teaching.” “Nations” are made up of people of all ages, including infants. If baptism were to be withheld from infants, this section of Scripture would have been the place for that instruction. 2) Because children are sinful by nature, they have a great need for the forgiveness of sins (Psalm 51:5; John 3:5-6). 3) We baptize children and infants because they can believe (Matthew 18:6; Luke 18:15-17; 2 Timothy 3:15). They can believe because God is the one who creates faith in people through the gospel (Hebrews 12:2; Romans 10:17). Faith is not a human decision. God is the one who creates faith, and he can do that in young and old alike. People of all ages are on the receiving end of the Holy Spirit’s converting power (Acts 2:39).

The spiritual harm of another baptism—as in the circumstances you described—is that the person’s action can amount to a rejection of what the Bible says about the power of God in infant baptism and a denial of who is responsible for the creation of Christian faith.

It would be good for you to explain to your nephew that he was not baptized into a Christian denomination. He was baptized into the Christian Church.

Your nephew can be thankful that, when he was an infant, his parents took the initiative and baptized him. Imagine the parents of a sick child saying to themselves, “Let’s wait until our child is older and see if he or she wants to go to the doctor and receive medical help.” What poor parenting that would be. Parents who love their children and know what they need do what is best for them. That is true whether we are talking about attending to the physical needs of their children or their spiritual needs.

Churches that deny baptism is a means of grace often turn baptism into a profession a faith on the part of the individual. If your nephew was confirmed in his Lutheran church, it was then that he made a public profession of faith.

Our normal practice is not to baptize children without the consent of their parents, unless the child’s death is imminent. That practice recognizes that parents have primary responsibility for the spiritual care and upbringing of their children (Ephesians 6:4).

I would encourage a conversation with the parents. If they were raised “in the Lutheran faith” and presumably baptized as infants themselves, ask them how their thinking and beliefs have changed since then. Their answers and responses will tell you how to proceed. I also wonder if it is possible for one of our pastors to visit them and speak with them about Baptism.

Your question about Baptism underscores the importance of that sacrament, and yet we need to keep it in perspective. While the Holy Spirit can plant saving faith in hearts through Baptism, that faith needs to be nurtured through regular use of God’s word. That calls for even more parental involvement in the lives of their children.

Do what you can to encourage these parents to carry out their parental responsibilities in having their child baptized. It goes without saying that this includes praying for them. God bless your efforts.

I mislead myself if I think that I have fulfilled all my Christian parental responsibilities by having my children baptized. Having my children baptized was the easy part. (Actually, as their pastor, I baptized them.) Following up on that Baptism through Christian education was much more demanding, but it was all worth it.

Baptism is certainly not a meaningless act. Jesus’ words in Mark 16:16 emphasize that. Baptism saves (Titus 3:5-6) because through the Christian faith it creates, people enjoy the salvation Jesus won for them. Baptism clothes people in Jesus’ righteousness (Galatians 3:26-27).

Yet, if the faith created in Baptism is not nurtured and preserved through the use of the gospel in Word and Sacrament (the Lord’s Supper), faith can grow weaker and ultimately die. In such cases, people then forfeit the blessings that Baptism had brought them.

Baptism is not an absolute guarantee of eternal life in that it is like some sort of lucky charm. As children grow, Baptism needs the “follow through” of teaching God’s word (Matthew 28:19-20).

Through Baptism God gave you great blessings (Acts 2:38; Romans 6:3; Galatians 3:27; Titus 3:5-7). If you “walked away from the faith,” you forfeited those blessings. Now, through the Holy Spirit’s work in your heart, those blessings of Baptism are yours again. Yes, your Baptism is certainly still relevant. Praise God for that!

Think of Jesus’ parable of the lost son (Luke 15:11-32). When the wayward son returned home, he enjoyed all the blessings of his loving and forgiving father. In a much greater way, God our Father welcomes back those who strayed. His children enjoy again the blessings that they had previously forfeited.

Stay close to your Lord through faithful use of word and sacrament. God bless you.

Re-baptism is not necessary. In Baptism, God offers and gives the forgiveness of sins. He clothes people in the righteousness Jesus Christ won (Galatians 3:26-27). People enjoy those blessings through Christian faith.

If a person is baptized and then rejects Christianity, that person forfeits the blessings of baptism. If the Holy Spirit changes the heart of that person and it becomes the residence of saving faith again, the person enjoys the blessings of baptism once again. There is no command, or even example, in the Bible that tells us we are to be baptized more than once.

As you study Scripture, be sure to cling to the Bible’s teachings of Baptism and the Lord’s Supper. God guide you in the steadfast confession that “Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:31).

If you were baptized following the Bible’s directive of using water and the word of God, you were the recipient of a legitimate Baptism. It sounds like your second Baptism was not necessary.

Rather than focusing on differentiating between your Baptisms, I would encourage you simply to focus on the blessings of Baptism. “So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ” (Galatians 3:26-27).

Baptism unites people with Jesus in his death and resurrection (Romans 6:1-9; 1 Peter 3:21). Baptism washes away sins and gives people the gift of the Holy Spirit (Acts 2:38; Titus 3:5-7)

You are correct in noting that Baptism is not absolutely necessary for salvation because the Holy Spirit can bring people to saving faith in Jesus Christ through the gospel in Word alone—apart from Baptism. In cases like that, people will still want to be baptized—to do what Jesus says and to receive, in addition to the message of the Bible, another guarantee of God’s love and forgiveness in Christ.

Baptism is necessary in the sense that the Lord commands us to administer Baptism, and Baptism is a means of grace (Matthew 28:19; Mark 16:16). It is not for us to decide whether or not we are going to do what the Lord says.

Baptism is important because it is a means whereby the Holy Spirit can work in the hearts of the littlest ones among us and connect them to Jesus Christ in saving faith (Matthew 18:6; 28:19; Acts 2:39).

Baptism provides real blessings. For that, we thank God.

You are correct in observing that “baptism is commanded and necessary under God’s word.” Your concern for your grandchild is very much in place.

While you stated that your son asked for a release of membership, I do not know if he has already been released from membership. Your son may want to contact the pastor of the WELS church to verify his membership status and to ask about the Baptism of his son. The pastor will know how to proceed.

Baptism is certainly important, but so is the lifelong follow-up of instruction in God’s word. Baptism can plant saving faith in a person’s heart, but that faith needs to be nurtured through faithful application of God’s word. If that nurturing does not take place, faith can weaken and die.

You mentioned that you and your wife are not active members in your current congregation. I encourage you and your wife to set a good example for your son and his wife by being active members: faithfully hearing God’s word in church, receiving the Lord’s Supper often and letting “the message of Christ dwell richly among you” (Colossians 3:16), as evidenced by your personal and family usage of God’s word at home. This godly example will remind all involved how to understand Baptism properly and how not to misunderstand it. Baptism provides great blessings—yes—but faith needs to be maintained and strengthened through faithful use of God’s word. None of us want to fall into the trap of thinking that Baptism exempts us from worshiping the Lord faithfully in church or in our daily, personal lives. I pray that you and your family can resolve this important matter. Speak to your pastor for additional input. God bless you.

Through John the Baptist’s preaching, God changed the hearts of people. Sinners were led to confess their sins and acknowledge Jesus of Nazareth as the promised Messiah, the Lamb of God (John 1:29). The Baptism John performed sealed God’s forgiveness to people. The Baptism John performed provided the vehicle through which the Holy Spirit could produce and strengthen faith, and also repentance in people’s hearts. The Holy Spirit changes hearts through the gospel in word and sacrament. John’s Baptism was essentially the same as Christian Baptism.

In Acts 19:1-7, the punctuation in our English Bibles has led to some questions over the years. Keep in mind that the biblical writers did not use quotation marks or other grammatical devices that are in our translations.

With that in mind, translations like the NIV bring Paul’s words in verse four to a close before the beginning of verse five. They then have Paul re-baptizing the disciples in Ephesus. If Paul’s words in verse four extend to the end of verse five, then Paul was speaking of John the Baptist baptizing people, and Paul simply laid his hands on the disciples. Some translations and most Lutheran commentators understand Paul’s words and actions in that manner.

For starters, we recognize that the formal use of sponsors is a church custom. God has neither commanded nor forbidden the practice. In Christian freedom, the practice of sponsors may or may not be utilized.

Older liturgies of Holy Baptism in our churches differentiated between witnesses and sponsors. Anyone could serve as a witness to the Baptism. It was different with sponsors. Since sponsors promised to remember the baptized child in prayer, remind the child of his/her Baptism, and offer counsel and assistance in seeing that the child was brought up in the Christian faith, in accordance with the teachings of the Lutheran Church (especially if the child’s parents died), individuals who served as sponsors were to be of the same faith and fellowship. That practice had concern that people not make promises that went against their consciences or religious convictions.

The Baptism liturgy in Christian Worship, the hymnal used in most WELS congregations, does not differentiate between witnesses or sponsors. It does not ask questions of people who are standing up with the parents. Instead, the Baptism liturgy asks the members of the congregation if they are willing to assist the parents in bringing up the child in the Christian faith. In a sense, there is a congregation of sponsors for the baptized child. It is possible that the WELS congregation you have in mind uses a different liturgy for Holy Baptism, but if it uses the one in our hymnal, there is not a recognition of sponsors. The individuals standing up with the parents are regarded as witnesses.

Parents might, on their own, designate individuals to have responsibilities as godparents or sponsors. That is entirely up to them.

Since all of this is a matter of Christian freedom, there is no specified number of individuals who might serve in these roles.

The Greek word “to baptize” or “to wash” did not specify the way in which a person used water (Mark 7:3-4). One of those ways was pouring water over the hands and washing them (Luke 12:37-38).

A valid Baptism is one in which people apply water and use God’s word. Historically, apart from the practice of immersion, Christians have poured water on the head of the person being baptized. Because departing from that common practice can cause confusion, explanations from the people involved really become important. You would need to ask the pastor who performed the Baptism why he applied water that way.

They would most certainly be welcome! All are welcome to attend our worship services.

While our closed communion practice addresses the matter of who can receive the sacrament, all people are welcome to hear the proclamation of God’s word by their attendance in our worship services.

Congratulations to your family on the gift of life and new life from God.

Following Jesus’ instruction in Matthew 28:19, we baptize “in the name of the Father and of the Son and of the Holy Spirit.”

Martin Luther asked and answered that question in his Small Catechism. “What does Baptism do for us? Baptism works forgiveness of sin, delivers from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare. What 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.’”

Other Bible passages that answer your question are Acts 2:38; Romans 6:3; Galatians 3:26-27; Titus 3:5-7; and, 1 Peter 3:20-21.

“We believe that also through the Sacrament of Baptism the Holy Spirit applies the gospel to sinners, giving them new life (Titus 3:5) and cleansing them from all sin (Acts 2:38). The Lord points to the blessing of Baptism when he promises, “Whoever believes and is baptized will be saved” (Mark 16:16). We believe that the blessing of Baptism is meant for all people (Matthew 28:19), including infants. Infants are born sinful (John 3:6) and therefore need to be born again, that is, to be brought to faith, through Baptism (John 3:5).

“We reject the view that babies should not be baptized and that they cannot believe in Christ (Luke 18:15-17). We reject the view that baptism must be by immersion.”

Those statements are from This We Believe: A Statement of Belief of the Wisconsin Evangelical Lutheran Synod. This link will take you to those statements in context.

As Jesus instituted Baptism, your question addresses children in New Testament times only. The Bible is silent on the fate of children who die without the benefit of Baptism. What the Bible does say is that Christian faith saves but unbelief—not the lack of Baptism—condemns. Jesus said, “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mark 16:16).

We speak of Baptism being necessary in the sense that Jesus instructs us to administer it. Baptism is not absolutely necessary in that the Holy Spirit can create faith through the word of God alone.

Can God work faith in children apart from Baptism? Certainly. Since conversion is God’s gracious, powerful work in people’s hearts, God can create faith through the word of God alone or through the word of God connected to an earthly element: Baptism.

Because the Bible instructs us to baptize “all nations” (Matthew 28:19), including children, and speaks of the Holy Spirit working through Baptism (John 3:5-6; Titus 3:5), we bring our children to be baptized. Christian parents follow that up with instruction in God’s word (Matthew 28:20; Ephesians 6:4).

In earlier usage —in the last centuries of the Old Testament era—the Greek word “baptizo” did mean to “immerse.” By the time the New Testament was written, that word described the application of water that included immersing, washing and pouring. This illustrates how the etymology and initial usage of a word is one thing, but current usage is another matter. (Consider how the same thing is true regarding English words.)

When the New Testament writers used the word “baptizo,” they were not using it in a way that always reflected its original meaning. Those writers used “baptizo” to describe the washing of hands (Mark 7:3; Luke 11:38) and kitchen utensils and furniture (Mark 7:4). When people claim that the word “baptizo” in the Greek New Testament always means “to immerse,” they are ignoring the other meanings of that word in context.

Many of those same people claim that the baptisms of Jesus and the Ethiopian eunuch prove the necessity of baptism by immersion. That claim is completely groundless. Matthew tells us that after Jesus was baptized, “he went up out of the water” (Matthew 3:16). Matthew does not tell us how far Jesus went into the water. He omits that information because it is not important. In the case of the Ethiopian eunuch we are told that “he went down into the water” (Acts 8:38) to be baptized and “came up out of the water” (Acts 8:39) after he was baptized. Luke does not tell us how far the eunuch went into the water. He omits that information because it is not important.

When Jesus gave the great commission, which included baptizing, he did not specify how water was to be applied to people. If the Lord really wanted Baptism to be done by immersion and immersion only, he could have used another Greek word – “bapto.” That word means “to dip” or “dip in something.” He did not use that word.

In your outreach work, do go beyond conversations with people about how water is applied in Baptism. Share the Bible’s teaching that Baptism is a means through which the Holy Spirit works to connect people to Jesus in saving faith (Titus 3:5-7; 1 Peter 3:20-21). God bless your efforts!

We do not teach an irresistible grace or an irresistible working of the Holy Spirit through the gospel in word and sacrament. It is possible to resist God’s grace in the gospel (Acts 7:51).

People can lose their faith after being brought to faith through Baptism (Luke 8:13; 1 Corinthians 10:12; Galatians 5:4; 1 Timothy 1:19-20; 2 Peter 3:17).

If you are interested in learning more what we believe about Baptism, here are some statements from This We Believe, a statement of belief of our church body:

“3. We believe that also through the Sacrament of Baptism the Holy Spirit applies the gospel to sinners, giving them new life (Titus 3:5) and cleansing them from all sin (Acts 2:38). The Lord points to the blessing of Baptism when he promises, ‘Whoever believes and is baptized will be saved’ (Mark 16:16). We believe that the blessing of Baptism is meant for all people (Matthew 28:19), including infants. Infants are born sinful (John 3:6) and therefore need to be born again, that is, to be brought to faith, through Baptism (John 3:5).

“5. We believe that the Lord gave his Word and the sacraments of Baptism and the Lord’s Supper for a purpose. He commanded his followers, ‘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’ (Matthew 28:19,20). Through God’s Word and sacraments he preserves and extends the holy Christian church throughout the world. Believers should therefore be diligent and faithful in the use of these divinely established means of grace for themselves and in their mission outreach to others. These are the only means through which immortal souls are brought to faith and to life in heaven.

“7. We reject the view that babies should not be baptized and that they cannot believe in Christ (Luke 18:15-17). We reject the view that baptism must be by immersion.”

We certainly want our parents to recognize their responsibilities in having their children baptized and bringing them up “in the training and instruction of the Lord” (Ephesians 6:4).

We baptize infants and children because they are included in the Lord’s command to baptize “all nations” (Matthew 28:19-20), they have a need for forgiveness (Psalm 51:5) and they can believe through the power of the Holy Spirit (Matthew 18:6; Luke 18:15-17). After baptizing children, we instruct them in the word of God. Through that instruction, the Holy Spirit strengthens their faith.

In the case of adults, the Bible provides an example in Acts chapter 8 in offering instruction to adults before baptizing. In addition, through baptism an adult becomes a member not only of the Christian Church but also the local congregation. That means that the adult who wants to be baptized needs to understand not only what baptism is and offers, but also be acquainted with the public confession of the congregation based on God’s Word.

A valid Baptism is the application of water and God’s word (Matthew 28:19). The Bible does not prescribe how to apply water in Baptism. The Greek word for “baptize” can mean the application of water in various ways (Mark 7:3-4; Luke 11:38). The Baptism of your son was legitimate, proper and valid.

Don’t be afraid to ask the pastor who baptized your son questions like this. He will be happy to address them. Conversations like that can help build a relationship with him. God bless you and your family as you “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).

Circumcision (involving males) is no longer commanded by God (1 Corinthians 7:19; Galatians 5:1-6; 6:15). God commands that all people—male and female—be baptized (Matthew 28:19-20).

Colossians 2:11-12 speaks of a parallel between circumcision and Baptism, and the blessings that Baptism bestows: “In him you were also circumcised with a circumcision not performed by human hands. Your whole self ruled by the flesh was put off when you were circumcised by Christ, having been buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead.”

A valid Baptism is the application of water “in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). Jesus instructed his followers to baptize in the name of the Triune God.

Acts 2:38 does not tell us that the disciples baptized with different wording, substituting “in the name of Jesus” for “in the name of the Father and of the Son and of the Holy Spirit.” Acts 2:38 speaks of being baptized in the manner and by the authority of the one who instituted Baptism: Jesus Christ.

Describing Baptism “in the name of Jesus Christ” stresses the blessings that become one’s own in Baptism: being clothed with the forgiveness of sins Jesus won by his holy life, sacrificial death and triumphant resurrection (Galatians 3:27).

You would not be causing any embarrassment if you were to ask the pastors of your wife’s congregation this question. I encourage you to do that.

Bringing a child to be baptized requires little effort on the part of parents. What requires much more time and energy and zeal is bringing up that child “in the training and instruction of the Lord” (Ephesians 6:4). Parents in a same-sex marriage, living contrary to God’s will (Genesis 2:24; Matthew 19:4-6; Romans 1:26-27; 1 Corinthians 6:9-10), would not be bringing up a child “in the training and instruction of the Lord.” While Baptism can plant the seed of faith in a child’s heart, that seed needs to be nurtured through faithful use of God’s word. Faith that was once planted in a heart through Baptism can weaken and die.

Another reason for baptizing infants and children is because they are part of Jesus’ instruction 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, and teaching them to obey everything I have commanded you” (Matthew 28:19-20). The littlest and youngest of human beings are included in “all nations.”

Also, we baptize infants and children because they are sinful by nature and have a need for spiritual rebirth (Psalm 51:5; John 3:5-6). Recognizing their natural spiritual condition and addressing it is not a “shortcut” of any kind.

Another topic of conversation you can have with your girlfriend concerns the source of Christian faith: who is responsible for it. Saving faith is God’s gift to people (Ephesians 2:8), worked in their hearts through the word of God (Romans 10:17). People cannot bring themselves to saving faith in Christ or decide to invite him into their hearts because they are by nature spiritually dead (Ephesians 2:1), spiritually blind (Acts 26:17-18) and enemies of God (Romans 8:6-7). When we recognize that God works saving faith in people through his word, then we will recognize that God can work saving faith in infants and children through the application of water and his word.

It is good that you and your girlfriend are having these discussions. I trust you are fully aware of the challenges that can exist in a marriage in which a husband and wife do not agree on what the Bible teaches—and the blessings that husband and wife enjoy when they share a common faith. Continue to share the truths of God’s word with your girlfriend. God bless you.

Considering that people are conceived and born in sin and have a need for the forgiveness of sins (Psalm 51:5), there is reason to be baptized very early in life. “How early?” is a question the Bible does not answer. While God instructed Old Testament believers to circumcise a male infant when the child was eight days old, the Bible presents no timetable for baptizing infants. Still, baptizing sooner rather than later makes a great deal of sense. If there is unnecessary delay in administering Baptism and death takes place, then we are left with trying to address another question the Bible does not specifically answer: “What happens to children who die without Baptism?”

Certainly, the Bible teaches that Christian faith saves, and unbelief—not the lack of Baptism—condemns. Jesus said, “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mark 16:16). We baptize our children early in life because we know the Holy Spirit graciously works through Baptism to change hearts (Titus 3:4-6).

When I served as a parish pastor in the midwestern part of our country, numerous parents requested Baptism of their children in the hospital before they ventured out on snow-packed roads. A reaffirmation of Baptism then took place later on in a worship service. When I served as a parish pastor in the southern part of our country, some parents requested Baptism of their children in the hospital, but the reasons were not weather related. They simply saw the need for Baptism and wanted their children to receive the benefits of Baptism as early in life as possible. I was happy to carry out their requests—and also have a reaffirmation of Baptism in a later worship service.

“Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these” (Matthew 19:14). Jesus’ words illustrate his love for children. Christian parents show their love for their children and for Jesus when they have their children baptized.

In the last centuries of the Old Testament era, the Greek word “baptizo” did mean to “immerse.” By the time the New Testament was written, that word described the application of water that included immersing, washing and pouring. This illustrates how the etymology and initial usage of a word is one thing, but current usage is another matter. (Consider how the same thing is true regarding English words.)

It is clear from passages like Mark 7:3-4 and Luke 11:38 that the Greek word “baptizo” could mean the application of water in different ways. The context in which the word occurs will drive the meaning and interpretation.

In the Bible, God does not specify how to apply the water in Baptism. Baptism is the application of water in connection with God’s word (Matthew 28:18-19; Ephesians 5:25-26).

The practice of those churches stems from their false doctrines. Some churches might dedicate children and not baptize them because they reject what the Bible teaches about original sin. The Bible teaches that we are sinful from the moment our life begins (Psalm 51:5; John 3:6; Romans 5:12; Ephesians 2:3).

Some churches might dedicate children and not baptize them because they misunderstand the origin of Christian faith; they believe that people decide to believe in Jesus and that infants are not able to make that decision. The Bible teaches that saving faith is God’s gift to people (Ephesians 2:8). No one decides to believe in Jesus. Saving faith is the work of the Holy Spirit in a person’s heart (1 Corinthians 12:3).

We baptize infants because they are included in the Lord’s command to baptize “all nations” (Matthew 28:19-20), they have a need for forgiveness (Psalm 51:5) and they can believe through the power of the Holy Spirit (Matthew 18:6; Luke 18:15-17).

A common rite for the dedication of children focuses on the parents’ acknowledgement that their children are gifts from God and the parents’ promise to raise their children in the Christian faith.

We recognize that children are gifts of God. We want parents to raise their children in the Christian faith, but we also want parents to use the means by which the Holy Spirit can plant that faith: Baptism.

We learn from John 3:22 and John 4:2 that Jesus’ disciples did baptize people. There is no biblical record of Jesus baptizing anyone.

Thank you for your kind words!

Your question focuses on the means of grace—the means by which God offers and gives forgiveness of sins to sinners. That means is the gospel in word and sacraments.

Through Baptism—water and the word of God—or the word of God alone, God changes hearts and connects people in saving faith to Jesus Christ (Romans 1:16). As children of God through faith in Jesus Christ, Christians enjoy forgiveness of all sins (Romans 8:33-34; Ephesians 1:7; Colossians 2:13).

Having a sinful nature means that Christians still sin (Romans 7:15-25). In the Lord’s Prayer, Jesus taught us to confess our sins to God (Luke 11:4). Scripture teaches us that such confession is not meaningless. No, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9). God provides that forgiveness through his gospel in word and sacrament. Through the message of the Bible alone, through the Lord’s Supper and through Baptism, God says, “Your sins are forgiven.”

Is that a separate kind of forgiveness, you wonder? No. God’s message of forgiveness is consistently the same: “Your sins are forgiven because my Son lived perfectly in your place and on the cross suffered the punishment of your sins.” God forgave all sins when he gave us spiritual life by connecting us to Jesus in faith, and God gives us that same message of forgiveness each time he comes to us through the gospel in word and sacraments. Through word and sacraments, God tells us repeatedly, “I forgive you. You are mine.”

As people who still have a sinful nature, as people who fail to do the good that God commands, and as people who fail to avoid the evil that God forbids, we need God’s message and declaration of forgiveness. God gave that when he brought us to faith and he continues to give that when we use his gospel. God is not stingy with his forgiveness, nor does he give it out in installments. God’s forgiveness is total—full and free.

I hope this helps your understanding.

Through John the Baptist’s preaching, God changed the hearts of people. Sinners were led to confess their sins and acknowledge Jesus of Nazareth as the promised Messiah, the Lamb of God (John 1:29).

The Baptism John performed sealed God’s forgiveness to people. The Baptism John performed provided the vehicle through which the Holy Spirit could produce and strengthen faith, and also repentance in people’s hearts. The Holy Spirit changes hearts through the gospel in word and sacrament. John’s Baptism was essentially the same as that done by Jesus’ disciples after his ascension into heaven.

Yes. Jesus said that it is the lack of faith, not the lack of Baptism, that condemns (Mark 16:16).

Baptism is not absolutely necessary in that the Holy Spirit can bring people to saving faith through the Word alone. In cases like that, people will still want to be baptized—to do what Jesus says and to receive, in addition to the message of the Bible, another guarantee of God’s love and forgiveness in Christ.

Baptism is necessary in the sense that the Lord commands us to administer Baptism. It is not for us to decide whether or not we are going to do what the Lord says.

Your question is a good reminder of the blessings of Baptism: “So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ” (Galatians 3:26-27).

The Bible teaches that all people are sinners from conception and in need of God’s forgiveness (Psalm 51:5). The Bible also teaches that the Holy Spirit works saving faith in people’s hearts through the gospel (Romans 10:17).

Can God bring people to saving faith apart from the means of grace, the gospel in word and sacraments? Certainly. God can do anything. When we limit ourselves to what the Bible teaches, then we acknowledge that Scripture does not inform us of any other way of God working saving faith in people than through the gospel in word and sacraments.

Possessing that information, the Christian Church seeks to reach all nations with Baptism and the word of God (Matthew 28:19-20), recognizing that faith in Jesus saves, while unbelief condemns (Mark 16:16).

No. Think of all the Old Testament believers who were not baptized—as Baptism had not yet been instituted. Jesus stated that it is the lack of faith, not Baptism, that condemns (Mark 16:16).

We speak of Baptism being necessary in the sense that the Lord commands us to administer it. However, Baptism not absolutely necessary for salvation because the Holy Spirit can bring people to saving faith in Jesus through the gospel in Word alone. In situations like that, people will still want to be baptized—to do what Jesus says and to receive, in addition to the message of the Bible, another guarantee of God’s love and forgiveness in Christ.

You can count on your pastor to explain to your granddaughter what Baptism is all about. You can tell her that God works through Baptism to guarantee the forgiveness of sins and eternal life. You can share Bible passages like the following with her: Mark 16:16; Acts 2:38; Galatians 3:26-27; Titus 3:5-7; and, 1 Peter 3:21. God’s blessings to you both!

Recognizing that the Bible does not command Confirmation, the answer is “no.” Because there is Christian freedom in this area, practices will vary. Some adults might want to wait until their course of Bible instruction is completed before they are baptized. Others might desire to be baptized as they learn about God’s love for them and the blessings of Baptism. Our pastors will work with adults and treat each situation individually.