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The Biblical Assessment of the Practice of Baptism Amongst Churches

Abstract

This study was on the biblical assessment of the practice of baptism amongst churches. Four objectives were raised which included: To find out the practice of baptism among selected churches in kagara, Rafi local government area of Niger state churches, to find out whether all churches are practicing biblical approval of baptism in selected churches in kagara, Rafi local government area of Niger state, to find out why some churches practice baptism out of biblical concept and to find out the impact of biblical practice of baptism among Christian. In line with these objectives, two research hypotheses were formulated and two null hypotheses were posited. The total population for the study is 200 staff of national human right commission, Abuja. The researcher used questionnaires as the instrument for the data collection. Descriptive Survey research design was adopted for this study. A total of 133 respondents made pastors, elders, deacons and members were used for the study. The data collected were presented in tables and analyzed using simple percentages and frequencies. The study recommended that Christians should abide to the teaching of Jesus Christ on baptism, to practice what he teaches on baptism.

 

CHAPTER TWO

LITERATURE REVIEW

2.0 INTRODUCTION

Our focus in this chapter is to critically examine relevant literature that would assist in explaining the research problem and furthermore recognize the efforts of scholars who had previously contributed immensely to similar research. The chapter intends to deepen the understanding of the study and close the perceived gaps.

THE INSTITUTION OF BAPTISM

Christian baptism is rooted in the ministry of Jesus of Nazareth, in his death and in his resurrection. It is in corporation into Christ, who is the crucified and risen Lord; it is entry into the New Covenant between God and God’s people. Baptism is a gift of God, and is administered in the name of the Father, the Son, and the Holy Spirit. St Matthew records that the risen Lord, when sending his disciples into the world, commanded them to baptize (Matt. 28:18–20). The universal practice of baptism by the apostolic Church from its earliest days is attested in letters of the New Testament, the Acts of the Apostles, and the writings of the Fathers. The churches today continue this practice as a rite of commitment to the Lord who bestows his grace upon his people

THE MEANING OF BAPTISM

Baptism is the sign of new life through Jesus Christ. It unites the one baptized with Christ and with his people. The New Testament scriptures and the liturgy of the Church unfold the meaning of baptism in various images which express the riches of Christ and the gifts of his salvation. These images are some- times linked with the symbolic uses of water in the Old Testament. Baptism is participation in Christ’s death and resurrection (Rom. 6:3–5; Col. 2:12); a washing away of sin (I Cor. 6:11); a new birth (John3:5); an enlightenment by Christ (Eph. 5:14); a re- clothing in Christ (Gal. 3:27); a renewal by the Spirit(Titus 3:5); the experience of salvation from the flood(I Peter 3:20–21); an exodus from bondage (I Cor. 10:1–2) and a liberation into a new humanity in which barriers of division whether of sex or race or social status are transcended (Gal. 3:27-28; I Cor. 12:13). The images are many but the reality is one.

Participation in Christ’s Death and Resurrection

Baptism means participating in the life, death and resurrection of Jesus Christ. Jesus went down into the river Jordan and was baptized in solidarity with sinners in order to fulfil all righteousness (Matt. 3:15). This baptism led Jesus along the way of the Suffering Servant, made manifest in his sufferings, death and resurrection (Mark 10:38–40, 45). By baptism, Christians are immersed in the liberating death of Christ where their sins are buried, where the “old Adam” is crucified with Christ, and where the power of sin is broken. Thus those baptized are no longer slaves to sin, but free. Fully identified with the death of Christ, they are buried with him and are raised here and now to a new life in the power of the resurrection of Jesus Christ, confident that they will also ultimately be one with him in a resurrection like his (Rom. 6:3–11; Col. 2:13,3:1; Eph. 2:5-6).

Conversion, Pardoning and Cleansing

The baptism which makes Christians partakers of the mystery of Christ’s death and resurrection implies confession of sin and conversion of heart. The baptism administered by John was itself a baptism of repentance for the forgiveness of sins (Mark 1:4). The New Testament underlines the ethical implications of baptism by representing it as an ablution which washes the body with pure water, a cleansing of the heart of all sin, and an act of justification (Heb. 10:22; I Peter3:21; Acts 22:16; I Cor. 6:11). Thus those baptized are pardoned, cleansed and sanctified by Christ, and are given as part of their baptismal experience a new ethical orientation under the guidance of the Holy Spirit.

The Gift of the Spirit

The Holy Spirit is at work in the lives of people before, in and after their baptism. It is the same Spirit who revealed Jesus as the Son (Mark 1:10–11) and who empowered and united the disciples at Pentecost(Acts 2). God bestows upon all baptized persons the anointing and the promise of the Holy Spirit, marks them with a seal and implants in their hearts the first instalment of their inheritance as sons and daughters of God. The Holy Spirit nurtures the life of faith in their hearts until the final deliverance when they will enter into its full possession, to the praise of the glory of God (II Cor. 1:21—22; Eph. 1:13-14).

Incorporation into the Body of Christ

Administered in obedience to our Lord, baptism is a sign and seal of our common discipleship. Through baptism, Christians are brought into union with Christ, with each other and with the Church of every time and place. Our common baptism, which unites us to Christ in faith, is thus a basic bond of unity. We are one people and are called to confess and serve one Lord in each place and in all the world. The union with Christ which we share through baptism has important implications for Christian unity. “There is… one baptism, one God and Father of us all …” (Eph. 4:4—6).When baptismal unity is realized in one holy, catholic, apostolic Church, a genuine Christian witness can be made to the healing and reconciling love of God. Therefore, our one baptism into Christ constitutes a call to the churches to overcome their divisions and visibly manifest their fellowship.

The Sign of the Kingdom

Baptism initiates the reality of the new life given in the midst of the present world. It gives participation in the community of the Holy Spirit. It is a sign of the Kingdom of God and of the life of the world to come. Through the gifts of faith, hope and love, baptism has a dynamic which embraces the whole of life, extends to all nations, and anticipates the day when every tongue will confess that Jesus Christ is Lord to the glory of God the Father.

BAPTISM AND FAITH

Baptism is both God’s gift and our human response to that gift. It looks towards a growth into the measure of the stature of the fullness of Christ (Eph. 4:13). The necessity of faith for the reception of the salvation embodied and set forth in baptism is acknowledged by all churches. Personal commitment is necessary for responsible membership in the body of Christ. 9. Baptism is related not only to momentary experience, but to life-long growth into Christ. Those baptized are called upon to reflect the glory of the Lord as they are transformed by the power of the Holy Spirit, into his likeness, with ever increasing splendour (II Cor. 3:18). The life of the Christian is necessarily one of continuing struggle yet also of continuing experience of grace. In this new relationship, the baptized live for the sake of Christ, of his Church and of the world which he loves, while they wait in hope for the manifestation of God’s new creation and for the time when God will be all in all (Rom. 8:18-24; I Cor. 15:22-28, 49-57). 10. As they grow in the Christian life of faith, baptized believers demonstrate that humanity can be re- generated and liberated. They have a common responsibility, here and now, to bear witness together to the Gospel of Christ, the Liberator of all human beings. The context of this common witness is the Church and the world. Within a fellowship of witness and service, Christians discover the full significance of the one baptism as the gift of God to all God’s people. Likewise, they acknowledge that baptism, as a baptism into Christ’s death, has ethical implications which not only call for personal sanctification, but also motivate Christians to strive for the realization of the will of God in all realms of life (Rom. 6:9ff; Gal. 3:27-28; I Peter 2:21-4:6)

BAPTISMAL PRACTICE

Baptism of Believers and Infants

While the possibility that infant baptism was also practised in the apostolic age cannot be excluded, baptism upon personal profession of faith is the most clearly attested pattern in the New Testament documents. In the course of history, the practice of baptism has developed in a variety of forms. Some churches baptize infants brought by parents or guardians who are ready, in and with the Church, to bring up the children in the Christian faith. Other churches practise exclusively the baptism of believers who are able to make a personal confession of faith. Some of these churches encourage infants or children to be presented and blessed in a service which usually involves thanksgiving for the gift of the child and also the commitment of the mother and father to Christian parenthood. All churches baptize believers coming from other religions or from unbelief who accept the Christian faith and participate in catechetical instruction. Both the baptism of believers and the baptism of infants take place in the Church as the community of faith. When one who can answer for himself or herself is baptized, a personal confession of faith will be an integral part of the baptismal service. When an infant is baptized, the personal response will be offered at a later moment in life. In both cases, the baptized person will have to grow in the understanding of faith. For those baptized upon their own confession of faith, there is always the constant requirement of a continuing growth of personal response in faith. In the case of infants, personal confession is expected later, and Christian nurture is directed to the eliciting of this confession. All baptism is rooted in and declares Christ’s faithfulness unto death. It has its setting within the life and faith of the Church and, through the witness of the whole Church, points to the faithfulness of God, the ground of all life in faith. At every baptism the whole congregation reaffirms its faith in God and pledges itself to provide an environment of witness and service. Baptism should, therefore, always be celebrated and developed in the setting of the Christian community Baptism is an unrepeatable act. Any practice which might be interpreted as “rebaptism” must be avoided.

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