POWERS AND PROCEDURES

OF CHRISTIAN BAPTISM.
“Denominations capitalize on ignorance to confuse their members with presentation of their half-truths and
preferences as whole and only truth.”

By Venerable Dr Ifechukwu Ibeme.

http://priscaquila.6te.net ; http://www.scribd.com/ifeogo ;
Comment on The Chapel of Grace Blog: http://thechapelofgrace.wordpress.com

CONTENTS
Problem of Church Denominations
Christian Water Baptism
The Matter in Christian Baptism: Not Preferred Mode but Spiritual Blessing
By What Mode Then Should We Baptise?
The Greek Word “Baptizo”: What Does It Mean?
And Who Should We Baptise?

PROBLEM OF CHURCH DENOMINATIONS

A Christian Church Denomination is a Church or group of Churches that has separate administrative or doctrinal or liturgical
communion from other Churches. Denomination have mostly resulted from disagreement, disunity and division but have also
resulted from unification of Churches. Denominations are partial witnesses due to selective preferences sometimes not without
ulterior motives, presenting their preferences as full true witness for Christ. Denominational traditions, doctrines and theologies
are often half-truths presuming to be the whole truth; they are often strange magnification of preferred or modified truth (or
even outright falsehood) used to oppose and override another biblical truth. Christ and His Apostles prayed (John 17:10, 11,
20-24) and warned (Acts 20:26-34; 1Cor 1:10-13; 1John 2:19; Jude 1:19) against the Church splitting or segregating into
denominations. The solution for the problem of denomination is not segregation again from our denominations to start new
denominations that would claim to be interdenominational or hibernate to become Churchless Christian recluses, but to seek
for the ecumenical dialogue, tolerance, cooperation, affiliation and reunion as well as balancing up of one another and
reforming doctrines on the basis of comprehensive teaching and harmonious meaning of the Scriptures. This has been done
before by the Church in the Apostolic times (Acts 15) and during the fourth century at Nicaea.

Denominations were originally intended by the Reformers to be local national Churches to collaborate in unity with other
national Churches that together constitute the one universal Church. But unfortunately, things spiralled out of control and out
of order when there sprang up separatist sects, contentious sects, divisive radicals, personality cults, specialist ministries and
now even proprietary 'ministries' or private enterprise ‘churches’! For the Church to be restored, she must be humble enough
to reform and return to Apostolic mandate, message and method. Nothing else is reasonable or workable.

Church Denominations are selectively distinct forms (or specially and preferentially organised expressions) of the Gospel of
Christ’s Kingdom. They are groups of Churches united by same creed/articles of faith, tradition and administration. In fact,
Church denominations arose from agreements and disagreements about preferred differences in forms of Church government
and traditional basis for doctrine and practice as well as organisational allegiance. Three main forms of Church governments or
administrations adopted by Church denominations and somewhat or partially derivable from the Bible are:
1. Monarchical Episcopacy (old constitutional Diocesan Churches and new proprietary Dynastic/Founder Churches).
2. Circuitry Presbyterianism (especially Presbyterian/Reformed Churches).
3. Congregational Independency (especially Baptist Churches).

There are four main traditions on which teachings and practices in Churches and Denominations are based and by which
teachings and practices are authenticated. These include:
1. Evangelical Tradition ruled by comprehensive Scriptural Truth. (Seen in Reformed, Presbyterian, Low-Anglican,
Puritan, Lutheran, Methodist, Baptist, Pentecostal and Charismatic churches.)
2. Catholic Tradition ruled by historical heritage and antecedent dogmas. (Seen in Orthodox, Roman and High-
Anglican churches.)
3. Rational Liberal Tradition ruled by reason, science, philosophy and common trends. (Seen in liberal Reformed,
Presbyterian, Broad-Anglican, Lutheran and Methodist churches.)
4. Mystical Liberal Tradition ruled by personal revelations, experiences and scruples. (Seen in Pentecostal and
Charismatic churches and in Renewal movements within Roman, Anglican, Presbyterian, Methodist and Baptist
churches.)
Apart from administrative and traditional differences, many factors have divided Christians not only due to doctrinal and
historical standards, but also due to situational, cultural, political or even financial and personality concerns. The human being
compulsively enjoys being both sociable and separate. Divisive or schismatic denominationalism and doctrinal eccentricity are
unbiblical and unnecessary evils that have plagued and marred the witness of the One True Universal Apostolic Church of
Jesus Christ over the centuries.

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Christians have got used to denominationalism so much so that today it has become normal to claim that the “Holy Spirit” now
“leads” them to break away and start their own Prophetic or Pentecostal proprietary “ministry” and denomination as if they are
starting up a new trade, new business, new cause or club or new NGO. Such Prophetic and Pentecostal privately owned
denominations usually engage aggressively in personality projection, commercial mass-media productions and fund-appeal tele-
programming while purporting to preach Christ as it were. The popularity of such personal ministries in the mass media and
their financial success have made some to even believe or teach that denominationalism and proprietorship are a better
scheme for fulfilling the Church’s mission than Christ’s One Church intention for which He prayed in John 17. But could
denominationalism be possibly a better scheme than unity?

WHY CONTROVERSY AND CONFUSION in the Church today.

The modern Church (presently manipulated by American postmodern and Western existentialist cultures of relativism and
revisionism) is ignorant of Divine Covenant foundations. Their idea of Christianity is something arbitrarily meant to satisfy
subjective felt needs (wants) rather than revealed objective needs (oughts). The modern Church is focused on humanist
pleasures rather than Divine pleasure: Fad rather than Faith. They think in terms of convenient and covetous concerns but
hardly think in terms of divine Covenant. One main source of confusion and controversy today is that we say different things
with the similar terminologies. We do not mean the same thing when we say Christ, Church, Newbirth, Baptism, Salvation, etc.

But both the OT faith and NT faith are faiths in Covenant grace. Let me compress as follows:
- OT Covenant, was mediated through rituals, ceremonies, sacrifices and animal-victim’s blood, ministered by sinful law-
bound and temporally tenured (MECHANICAL/formal) Priesthood, and was LIMITED to Israel (Adults and their infants
alike) for inheritance of the Mundane Promised-Land Kingdom.
- NT Covenant, is mediated through the Christ-victim’s Blood and ministered by Christ's law-fulfilled and eternal
(MYSTERIOUS/spiritual) Priesthood, and is now EXTENDED to all nations (Adults and their infants alike) for inheritance
of the Heavenly Paradise Kingdom.

From Rom 5:9-11, 2Cor 1:10, and many other Scriptures, we learn that concerning SALVATION IN CHRIST:
 we HAVE BEEN SAVED positionally in our spirits from sin’s penalty into sanctifying fellowship (Luk 7:50; 18:42; Eph
2:5, 8),
 we ARE BEING SAVED progressively in our souls from sin’s power into spiritual maturity (Act 2:47; 1Cor 1:18) and
 we SHALL BE SAVED permanently in our bodies from sin’s presence into heavenly inheritance (Matt 10:22; 24:13;
John 10:9; Act 2:21; 15:11).
SALVATION which is about Regeneration (Newbirth) and Redemption for ultimate Eternal Reward of GOING TO
HEAVEN (whether adult or infant), BEING/REIGNING IN THE KINGDOM (whether great or small), INHERITING
THE KINGDOM as son-heirs (whether male or female), are NOT all about ARBITRARY pick and choose by humans BUT
are all about ENTERING INTO COVENANT with God based on the SAVING GRACE of Christ's precious BLOOD.
Participation in the New Covenant involves formal-OUTWARD sign (human reckoning) and spiritual-INWARD grace (divine
reckoning). In Christ’s New Covenant, inheritance of God's Kingdom has no ethnic or age barrier for believing households
(Matt. 18:3,7,10,14; 28:18-20) because God is able to relate redemptively with both adults and children of all ages in believers’
households from all nations (Matt. 21:15,16; Luke. 1:15; 8:49-50; Rom. 3:21-23; 1Cor 7:14). Surprisingly, to some
denominations and traditions, the New Testament extends to include all nations but is somehow limited to exclude their little
ones! Others even include all children without need of any covenant parent or household.

MATURE BIBLICAL CHRISTIANITY RISES ABOVE DENOMINATIONALISM.

Every denominational or ministry Church is a partial and preferential pattern of Christianity propagated as it suits or as is
understood by the founders, leaders and members. The biblical Scriptures constitute a comprehensive revelation of God’s
redemption for humanity and whatever is harmoniously revealed therein is the most authentic truth about the Living God.
Many denominational and ministry Churches would still maintain their professed teachings, past traditions, present trends,
personal tendencies even when they see that these do not fully match the pure and perfect truth comprehensively revealed in
the Scriptures. Hardly do you find a denominational or ministry Church that accepts to change their preferred patterns because
they have seen that any particular teaching, tradition, trend and tendency of theirs is lopsided or contrary to the balance and
comprehensiveness of the truth in the Scriptures. Though it may be imperative in some special situations to make a choice out
all the valid options found in the Scriptures but such choices must not overrule other valid options but admit itself to be only an
option and not the rule of the comprehensive Scriptural truth.

Denominational Christianity is always partial Christianity and denominational theology is always lopsided theology, so if not
balanced with each other and ultimately with the Scriptures these are always certainly fraught with dangers. Whatever
advantages we may now rationalise about denominationalism, it is obviously unbiblical and lacks certain checks against errors;
whereas Church unity is biblical and more spiritual, has greater missionary advantage and has better checks against errors.

From Apostolic times, the Churches were congregations and groups of congregations planted by the Apostles, Apostles'
delegates, Church Fathers, etc in every geographical locality, and not merely GATHERING as disciples in a place but properly
SET IN ORDER with leadership structure (Mar 3:14; Act 14:21-23; 1Tim 2:2; Tit 1:5) as house, city, regional, or national
Churches united under the leadership of jurisdictional Bishops and Presbyters ordained as successors to the Apostles. These
successors ordained by the Apostles were both representatives of the Apostles and teachers of Apostolic Doctrine to their
Churches as well as representatives of their Churches to Apostolic College/Councils (Act 15) for guidance and later to the
Ecumenical (general/catholic) Councils (from Grk=oikoumene for “inhabited world” or Grk=katholikos for “universal”) held
to draw up creeds that sought to ensure doctrinal agreement with the harmonious teaching of the whole Scriptures. There were

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differences of local, Hellenist or Jewish or mixed traditions as well as wider disciplinary and doctrinal variations or even
controversies but all still remained within the same jurisdiction of Church leadership locally and in same communion together
as the united, holy, apostolic Church which is both “true” (i.e. “orthodox” NOT Greek Orthodox Church), and “worldwide”
(i.e. “catholic” NOT Roman Catholic Church).

While the Church was spreading underground during the 300 years of State persecution, several divergent views emerged due
to lack of access to apostolic teachings or epistles and poor contact with each other. From Nicaea in 325 AD when State
persecution ended under Constantine the Great, Bishops of all Diocesan Churches in Byzantium (Greek Rome Empire) and
Rome (Latin Western Roman Empire) met together as equals at several collegial Ecumenical Councils despite their language
differences to apostolically resolve their doctrinal differences. Later, the collegiality of the Ecumenical Councils was
overshadowed by powerful Metropolitan Caucuses of both the Latin Pope in the Western capital city of Rome and the Greek
Patriarch in the Eastern capital city of Constantinople (now Istanbul). Further struggle for dominance between Rome and
Constantinople later caused the first rift in the 11 century. The Greek Easterners claimed they were the true (i.e. orthodox)
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Church while the Latin Westerners claimed they were the worldwide (i.e. catholic) Church.

The next split in the Western Latin Church under the Pope of Rome was during the 16 century Protestant Reformation. The
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Reformers protested against Romish unscriptural mythical legends and superstitious doctrines as well as Roman claim of
apostolic monopoly and administrative dominance over the Bishops of other national Churches. Within the Protestant nations,
more radical separatist Reformers (Anabaptist, Congregationalists, etc) also further protested against their already Protestant
national Churches and local jurisdictional Bishops. Notice that while the magisterial Reformers protested for nationalistic
doctrinal independence from Rome, the radical separatist reformers protested for individualistic doctrinal independence from
their nations. Since the 19 century, efforts of Ecumenical movements and the World Council of Churches have led to
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laudable union of several old Protestant Denominations in China (1927), Thailand (1934), Japan (1941), and the Philippines
(1944) with the most heralded examples being the United Church of Canada (1925), the Church of South India (1947), and
the Church of North India (1970). On the other hand, the 20 century resurgence of eccentricity, egocentrism and
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commercialism has also led to more schisms and mushrooming of many new proprietary denominations.

Our temporal choices and preferences may be ours to make, but God’s eternal truth and judgment are His.
<<Back to Top>>

CHRISTIAN WATER BAPTISM

What is Water Baptism according to the Scripture?
Simply put, Water Baptism is Christ’s instituted cleansing reminder (sign) and consecrating rite (seal),
precondition to participation in the Christian Church fellowship – much like circumcision was the
precondition sign and seal for Israelite Tabernacle fellowship (Rom 4:11-13; Col 2:11-13). It is the first
thing done to disciples or believers and their households before they join to participate in Apostle’s
fellowship and Apostle’s teaching (Mat 28:18-20; Act 2:37-42). This simple Apostolic concept of
baptism has been subsequently distorted in the Church through alternative wisdom derived from
cultural conceitedness that do not submit to scriptural comprehensiveness.
“There is ... one Lord ... one baptism” (Eph 4:5), and “...we all were baptised into one Body” (1Cor
12:13), “For all of you are God's children through faith in Christ Jesus. Indeed, all of you who were
baptized into Christ have clothed yourselves with Christ.” (Gal 3:26-27). So say the Holy Scriptures.
CHRISTIAN WATER BAPTISM is not our personal merit nor preferred
denominational modalities but was instituted by Christ (Mat 28:19-20) as His New
Covenant cleansing SIGN (memorial or reminder) and SEAL (mark or rite) of God’s
free justifying grace (as circumcision was also the sign and seal of justification by faith
for the Old Covenant Act 7:8; Rom 4:11-13; Col 2:11-13) for RECEPTION and
CONSECRATION amongst those (the visible Church) being SANCTIFIED by
FAITH in Christ (Act 26:18).

Since the 16th Century Anabaptist movement when the modern doctrine of ADULT
BELIEVERS ONLY BAPTISMAL ordinance which contradicted the ancient doctrine of
COVENANT HOUSEHOLD BAPTISMAL sacrament, some denominations began to
exclude little children from household baptism, but the Bible has never excluded Children
from any household for any covenant purpose anywhere anytime. As we know that there were
no little children yet in the Baptism of Noah’s household during the Deluge (1Pet 3:20-21), we

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know for sure that there were many household little children and sucklings in the Baptism of
Moses during the Exodus (1Cor 10:1-2).

Christian Water Baptism is New Testament rite for covenant admission into Church membership and participation but not for
impartation of eternal salvation into Kingdom heritage. The mistaken concept of the Anabaptists against the age-old biblical
meaning of Baptism as the covenant symbol of admission into the Church fellowship has gradually caught up with several
Christians and Churches today as though Anabaptist revisionist radical doctrine were sound. The Bible in the Old and New
Testament is unambiguous about the DIVINE PRINCIPLES OF HOUSEHOLD COVENANT (Gen 17:9-14; Exod 20:5-6;
Deut 29:9-15; Act 16:31; 1Cor 7:14):
 for which Christ raised DEAD children and healed UNCONSCIOUS children because of their parents’ faith (Mark
5:35-42; 9:17-27);
 for which children were baptised into Moses (1Cor 10:1-2); and
 for which we have multiple instances of household baptisms in the Scriptures that never specifically excluded
children (Act 2:38-39; 11:13-14; 16:14-15, 29-33; 18:8; 1Cor 1:16).
Yet the Anabaptists stubbornly and absurdly argue that there is neither biblical instance of nor biblical basis for baptizing
believers’ children in the Scriptures! Thank God, such people would agree to include women in their Holy Communion
without any biblical instance but on the very proper and biblical basis that women were not specifically excluded. Paradoxically,
many would do deliverance on the basis of generational curse and validity of demonic covenant initiation powers on infants
with biblical support, yet same people would deny such powers for Christ’s New Covenant without biblical support. They
radically reject the clear fact that Christ and His Apostle expressly reckoned children of believers as GREAT partakers of the
Kingdom FAITH and SANCTITY (Mat 18:1-14; 1Cor 7:14). [[Strangely, when it comes to presbyterate ordination from
which the Scriptures specifically excluded women and the worship-veil which the Scriptures specifically insisted for women,
some of these brethren would brazenly flout Scripture and ordain women to oversight-presbyterate as well as remove the
worship-veil on basis of various cultural, speculative and revisionist reasons.]] For gospel believing Christians, scruples,
concepts and cultures must bow to biblical examples and principles in accordance with how Christ and His Apostles witnessed
to and applied them. WE may have our preferred institutional TRADITIONS, innovative TRENDS, ideological
THOUGHTS and individual TENDENCIES but only the inspired TRUTH of the Scriptures has final authority and eternal
validity.

Often there is a confusion of languages that affects discussion on Christian Baptism. Since the Anabaptist radical revision of the
meaning of the Church and of Christian Baptism, when people say BAPTISM, they mean different confusing things some of
which pick and drop portions of the Scripture or even contradict the whole Scripture and Apostolic tradition. In Christian
Baptism, the Church is fully backed by Christ’s heavenly and earthly authority with the only valid means to initiate anyone
INTO/UNTO (Grk=eis) God’s New Covenant NAME which is the FATHER, SON AND HOLY SPIRIT for admission
INTO Church fellowship and Christian discipleship (Mat 18:18-20; 28:18-20; John 20:21-23; Act 19:3-5).

Therefore, Water Baptism as a ritual instituted by Christ, DOES NOT SIGNIFY THE PROOF OF OUR MERITORIOUS
DISCRETION, rather it SIGNIFIES THE PROVISION OF CHRIST’S FREE UNMERITED GRACE for our
CLEANSING FROM SIN UNTO SANCTITY (Act 2:38 and 22:16), for PROVOKING US TO PUT-OFF OUR OLD
NATURE AND PUT-ON CHRIST’S NEW NATURE (Gal 3:27; Col 2:11-12; 3:7-13; Eph 4:21-25), for our
QUICKENING FROM DEATH TO NEW LIFE (Rom 6:4), and for our CLOTHING WITH THE NAME OF CHRIST
(Gal 3:27). Water Baptism is NOT a sign to REWARD AND PROVE our discretion or spirituality, maturity or merit BUT
rather a sign to REMIND AND PROVOKE us with grace to live for Christ (Rom 6:11-14).

Much of the contention about Christian Baptism today is because people have got subtly mixed-up with the 16 century th

Anabaptist doctrine that radically revised and culturally reinterpreted Baptism to mean:
 an immersion INTO Water WITH Christ’s Name, no longer a cleansing WITH(Grk=en) water INTO(Grk=eis)
Christ’s Name;
 sign of maturation in faith and discipleship, no longer sign of invitation to faith and discipleship;
 indication of DISCRETIONAL merit of the individual, no longer initiation into COVENANT grace of God;
 ORDINANCE by which the individual expresses personal faith, no longer SACRAMENT by which the Church
ministers covenant grace;
 ordinance that confirms LIFE BEFORE the event, no longer sacrament that consecrates to LIFE AFTER the event;
 an EMPTY ordinance for RECOGNITION, no longer an EFFECTUAL sacrament for ADMISSION;
 an ordinance validated by the BELIEVER’S MATURITY, no longer a sacrament validated by the CHURCH’S
AUTHORITY;
 an empty ordinance which DERIVES GRACE only by the faith of the baptised, no longer an effectual sacrament
which MINISTERS GRACE to the baptised by the Church’s God given authority;
 individual’s dramatic REPEAT EXPRESSION of faith, no longer Church’s symbolic INITIAL MINISTRATION
of grace;
 IMMERSION(Grk=bapto) into water, no longer PURIFICATION(Grk=baptizo/baptismos) into Christ;
 a POWERLESS congratulation for faith maturity, no longer a POWERFUL consecration into fellowship
membership;
 MERIT sign to PROVE faith and godly life, no longer GRACE sign to PROVOKE faith and godly life;
 NARROWLY exclusive for only individual RECOGNITION, no longer COMPREHENSIVELY inclusive for both
individual and household ADMISSION.

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Therefore, there are two meanings of Baptism in the Church today – one is NARROW MODERN ANABAPTIST meaning
of baptism (which admits households without baptism but recognizes individuals with baptism) while the other is
COMPREHENSIVE ANCIENT APOSTOLIC meaning of the baptism (which admits households with baptism Act 2:38-39;
16:14-15; 31-33; 1Cor 1:16; 7:14), such that people do not mean the same thing when they use the word “BAPTISM”. It is
more helpful to first establish the full implication of WHAT one thinks Baptism to mean before one engages in questions
about WHO and HOW to baptize and WHY.

The Church had always known the ancient doctrine of “covenant Church” with COVENANT HOUSEHOLD BAPTISM
from its Apostolic biblical roots without contention for over 1500 years before the Anabaptists. Anabaptists started the modern
alternative doctrine of “adult-only Church” with DISCRETIONAL ADULT-ONLY BAPTISM which does not fit any divine
covenant principle anywhere in the Scriptures. The Anabaptist doctrine is based on their unfounded claim that every baptized
household in the New Testament had no little children! Anabaptists also argue that little ones should not be numbered with
adult believers because it does not make sense to them how little ones could spiritually believe without discretion as they knew
it. By this, with neither record nor suggestion anywhere in the Scriptures about postponed or later baptism for such children,
the Anabaptists radically negate and revise the spiritual claims of Christ and His Apostles that little ones born to Christ’s
disciples are also reckoned with Christ’s believers (Mat 18:1-10; 1Cor 7:14). Lack of comprehensive biblical exposition on the
Baptismal rite has also contributed to more lopsidedness and narrowness. There is more to Baptism than our polarized
polemic preferences.

Whatever view anyone wishes to hold, it is important to notice that in all Scripture and all of
Church history, until the Anabaptists came, nowhere was it ever documented or suggested that
any child from a Christian household ever had to be denied Baptism, nor is it ever
documented that any child of a Christian home ever had to undergo a postponed Baptism later
in life.

Baptism administered by applying the cleansing water to the body (using any biblical
mode – immersion, affusion, aspersion) INTO the Name of the Lord has divine power
of full covenant INITIATION (admission or reception) for PURIFICATION into the
Christ’s New Covenant Church and DEDICATION to Christ for all believers [with all

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 their children or household who God also regards as believing and sanctified to be
received in Christ’s Name (Mat 18:5-6; Act 2:37-39; 16:14-15; 1Cor 7:14) as well as
examples of greatness in the Kingdom, never to be despised (Mat 18:3-4, 10)].

Christian Baptism does not eternally save but validly ADMITS believers (and their
dependent households) into the Church’s FELLOWSHIP with all those being
graciously sanctified by Christ (Act 26:8; 1Cor 1:2; 6:11; Eph 1:6-7). The Church is a
covenant community for spiritual discipleship and sanctifying fellowship so that
disciples shall be perfected and edified to eventually enter the glorious
INHERITANCE prepared for all those sanctified in Christ (Act 20:32; Eph 1:11-14;
4:11-13; Col 1:28; Heb 10:35; 1Pet 1:5).

Baptism graciously seals (i.e. marks) us and signs (i.e. reminds) us to participate in the
fellowship of Christ’s New Covenant Church in the TEMPORALITY (could this be the
enigmatic wedding garment of Mat 22:10-12 in view of Gal 3:27?), that we should inherit
Christ’s Kingdom in the ETERNITY. Since the Apostolic times, different generations and
Denominations of the Church have preferred one mode of baptismal application of water or
another: some modes are more wet or more dry, some are more scrupulous or more popular
than others, yet no preferred mode is more scriptural or more spiritual. Since one cannot be
baptised with more than one biblical baptismal mode at the same time, Denominations or even
Christian families and individuals at any time, may be free and have rights to choose their
preferred baptismal modes and modalities WHICH THEY ARE MOST COMFORTABLE
WITH AND CONVINCED OF; yet none has any biblical authority and freedom to
contradict, condemn or contemn other alternative baptismal modes which agree with the
Scriptures.

This was why the ancient Church did not quarrel about baptismal modes and age as we
ignorantly and erroneously do today. The Ancient Church was more concerned about LIFE
AFTER BAPTISM because they saw it as means of grace that provokes and portends New
Life and as preconditional permission to partake of the fellowship of the Church. On the
contrary, the Anabaptists were concerned with LIFE BEFORE BAPTISM because they did
not see Baptism as means of grace permitting participation in the sanctifying fellowship of the
New Testament Church of Christ, but as proof of New Life or congratulation for faith. Baptism
is not meant to meritoriously PROVE a baptised lifestyle BEFORE baptism but to graciously
PROVOKE a baptised lifestyle AFTER baptism (Rom 6:3-11). Just like circumcision which
was not meant to prove a circumcised life BEFORE circumcision but to provoke a circumcised
life AFTER circumcision (Jer 4:4, 14).

The Scriptures used many symbolisms to refer to Baptismal purification, initiation and
dedication for our entrance or admission into participation in the New Covenant fellowship;
therefore it is NOT true that any particular baptismal mode or modality preferred by any
Church denomination today is spiritually superior or more scriptural. It may however be
advisable that in interdenominational settings, the MOST AGREEABLE (NOT because it is
the ONLY BIBLICAL) mode and modality may be used. Again, it is proper and necessary for
soundness and oneness in the Faith, that every member of any particular congregation takes
turn to undergo the same foundational teachings of the baptismal and follow-up Bible studies
of that congregation.

1Corinthians 1:10-13

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 (10) Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same
thing, and that there be no divisions among you; but that you be perfectly joined together in the same
mind and in the same judgment.
(11) For it has been declared unto me of you, my brethren, by them who are of the house of Chloe, that
there are contentions among you.
(12) Now this I say, that every one of you says, I am of Paul; and I of Apollos; and I of Cephas; and I of
Christ.
(13) Is Christ divided? was Paul crucified for you? or were you baptized in the name of Paul?

As we shall see, the Scriptures show that the GRACE AND POTENCY OF BAPTISM do not
derive from the age and knowledge of the baptised or the depth and amount of water used by
the baptiser or extent and thoroughness of the bathe (John 20:21-23; 1Pet 3:21). The POWER
AND VALIDITY OF BAPTISM (just as the validity and potency of worship, prayers and
other ministrations of the Church) depend primarily on God's PROMISE and GRACE for the
New Covenant in Christ, and on Christ’s COMMISSION and AUTHORIZATION given to
the Church in the world (Mat 16:19; 28:18-20; 1Cor 12:13; Gal 3:37-39).

Again, the extent of the GRACIOUS BLESSINGS WE DERIVE FROM BAPTISM (as valid
seal of admission and powerful sign for participation) does not depend on the oldness of our
age or the largeness of the water but on our FAITH and OBEDIENCE in Christ (Act 8:13-24;
Act 4:8-11). Limiting baptism and God’s grace and power to only a particular age or to only a
particular mode is only an absurd denominational or situational preference that cannot be
substantiated from the Scripture. As the powers of the anointing oil and the cleansing blood do
not depend on the quantity of oil or blood and the age of the recipient, so it is with the
baptismal water.
The following Excerpts are adapted from the booklet Christian Baptism by Ifechukwu U. Ibeme.
(See http://www.scribd.com/doc/9637215/Christian-Baptism for free download pdf copy)
<<Back to Top>>

THE MATTER IN CHRISTIAN BAPTISM:

NOT PREFERRED MODE BUT BLESSED SPIRITUAL EFFECT
From the discussion in Chapter 1 of the said booklet, “Christian Baptism” on the contextual
use of “Baptism” in the Scriptures, we learn that the Scriptures never used the phrase "baptise
INTO WATER" but rather "baptise INTO CHRIST" with water.

Gospel SALVATION is basically “salvation from sins” through Christ (His Person, His Power,
His Grace, His Name and His Blood). Whereas the Blood of Christ is the means of
propitiation for sins (Rom 3:25), Water Baptism into Christ is a rite of purification from sins
(Luk 3:3; Act 2:38; 22:16) through God’s gracious forbearance and mercy NOT through any
merit, maturity or ability of ours. We can therefore now understand why:

St. Paul speaks of Baptism as a:

(1) Washing of water with the Word (Eph. 5:26);
(2) Washing of regeneration and renewal of the Holy Spirit (Tit. 3:5);
(3) Incorporation into Christ's Body by drinking of the Spirit (1Cor. 12:13);

and St. Peter added the description:

(4) Pledging of good conscience towards God (not merely the washing of bodily dirt) (1Pet.
3:21);

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(5) Likened to being saved from the flood into ‘The Ark’ (i.e. ‘The Risen Christ'). 1Pet. 3:20-
21.

and from St. Luke we understand Baptism as:

(6) Means whereby believers were added to the Church (Acts 2:41; 5:14).
(7) Washing sins away by calling on God's name (Acts 22:16).

On the whole, the teachings of the Scripture about the power and symbolic significance of
Baptism show that Water Baptism, does not save eternally, yet it is not an empty symbol
without spiritual grace or blessings – just as prayers, worship, benediction and such “means of
grace” ministrations of the Church do not save eternally yet are not empty. As a rite instituted
by Christ, Water Baptism certainly has powerful benefits or spiritual blessings and graces of
PURIFICATION, INITIATION and DEDICATION on the baptised disciples to cleanse,
seal and pledge them towards participation in, and identification with the New Covenant
community of Christ – the Church.
“All of you who were baptised into Christ were clothed with Christ” (Gal 3:27).

We often forget that both Water and Spirit Baptisms are not strange innovations open to all manner of imaginable concepts
and speculation, but derive their significance from the fulfilment of God’s promise and offer of purification and regeneration
both foreshadowed and prophesied severally in the Scripture and long hoped for by God’s people e.g.:
Ezekiel 36:25-27
(25) Then will I SPRINKLE CLEAN WATER UPON YOU, and ye shall be clean: from all your filthiness, and
from all your idols, will I cleanse you.
(26) A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of
your flesh, and I will give you an heart of flesh.
(27) And I will PUT MY SPIRIT WITHIN YOU, and cause you to walk in my statutes, and ye shall keep my
judgments, and do them.

The apostolic approach was to liken baptism to similar WATER-CLEANSING rites in Scripture (Mark 7:4; Luke 11:38; Col
2:11-13; Heb 9:13-19) and similar WATER-DELIVERANCE events in Scripture (1Cor 10:1-6; 1Pet 3:20-21). All these
involved households including little ones and did not involve immersion contrary to contentions by some denominational
traditions today. We also learn from the Scripture that Baptism is not our PERSONAL MERIT but God’s PROMISED
MERCY. Often, we either add too much to Baptism (as was in the ancient Church) or remove too much from Baptism (as with
the modern Church). Baptism is an initial enabling ministration and blessing OFFERED by God through the Church to
RECEIVE believers and their covenant households into fellowship and discipleship – an initiating rite for those justified by
faith with their sanctified households into the blessings of the New Covenant fellowship in Christ Act 16:14-15 (much like
circumcision was the initiation rite for those justified by faith with their sanctified households into the Covenant fellowship of
Abraham Rom 4:11).

Discussion and doctrines on Christian Baptism today are marked by confusion of languages not only on the word Baptism but
also the word salvation. When people say SALVATION or NEW BIRTH today, they mean different confusing things which
often connote presumption of eternal security or arrogation of volitional merit. Whatever people mean by these, Baptism does
not give or prove eternal security nor is it a volitional merit, rather Baptism is the Christ-instituted sign (circumcision without
cutting Col 2:11; Rom 4:11) that powerfully SEALS to provoke Christ-Imitating Grace in us and validly ADMITS to entitle our
participation in the Christ’s New Covenant Church IN ORDER TO press forward and be prepared and preserved for heaven
(Phil 3:10-14). The Church’s Fellowship is not for those have been already attained or apprehended (Phil 3:12-13) but where
we press towards the mark of our high calling and are taught and built up with the truth of the Word through the power of the
Holy Spirit:
 to be presented perfect towards the glorious saving hope (Col 1:27-28),
 to be cleansed and sanctified without wrinkle or spot (Eph 5:26-27),
 to be made to abound in love, knowledge and excellent sincerity on the Day of Christ’s coming (Phil 1:9-10).
Unlike what obtains in the Church today, the Apostles never held Church fellowship with anyone who had not been first
baptised – whether Jew or Gentile, persons or households, adult or infant, male or female.

Christ gave Water Baptism to the Church to serve as the New Testament rite for covenant admission into Church membership
and participation but not for impartation of eternal salvation into Kingdom heritage. Baptism is TEMPORAL or OUTWARD
initiation sign into Christ’s New Covenant for cleansing and blessings – a token of entrance into the COVENANT blessings
and holy FELLOWSHIP of the Church, not necessarily a ticket or password to eternal salvation. From Rom 5:9-11, 2Cor
1:10, and many other Scriptures, we learn that concerning Salvation in Christ:
 we HAVE BEEN SAVED positionally in our spirits from sin’s penalty into sanctifying fellowship (Luk 7:50; 18:42;
Eph 2:5, 8),

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  we ARE BEING SAVED progressively in our souls from sin’s power into spiritual maturity (Act 2:47; 1Cor 1:18)
and
 we SHALL BE SAVED permanently in our bodies from sin’s presence into heavenly inheritance (Matt 10:22;
24:13; John 10:9; Act 2:21; 15:11).
Therefore, those baptised still need to grow from grace to grace according to God’s purpose (Rom 8:28-30; 2Pet 1:3-11; 3:17-
18).

Not all Israelite adults and children BAPTISED INTO MOSES were spared in the wilderness or made it to the Promised
Land (1Cor 10:1-9). Again not all children and adult believers BAPTISED INTO CHRIST during the Apostolic times made it
to the end, like
 Ananias and Sapphira (Acts 5),
 Simon of Samaria (Acts 8),
 Hymenaeus of Ephesus (1Tim 1:19-20; 2Tim 2:16-18),
 false teachers that DISTORT THE GOSPEL (Gal 1:7),
 false brethren who either CREPT IN (Jude 1:3-5) or WENT OUT (1John 2:18-19).
 those who MADE SHIPWRECK OF THEIR FAITH (1Tim 1:19),
 those who DENIED THE FAITH (Tit 1:16) and
 many more who will yet DEPART FROM THE FAITH before Christ comes (1Tim 4:1; 2Tim 4:4).
So Baptism does not PROVE our walk with God or irreversibly GUARANTEE eternal salvation but Baptism rather
PROVOKES us to PURSUE our walk with God and validly INITIATES and PURIFIES/‘CLOTHES’ in order to PERMIT
(Mat 22:9-13; Gal 3:27) participation in the temporal FELLOWSHIP of the New Covenant with those being sanctified (Rom
15:16), which would lead to eternal INHERITANCE with those to be glorified (Eph 1:18).

“All of you who were baptised into Christ were clothed with Christ” (Gal 3:27). None should partake of the blessings of the
Church’s fellowship without this unmerited ‘clothing’ both ritually and spiritually (Mat 22:9-13; Eph 4:24; Col 3:10-14).
Christians should beware to diligently ensure (2Pet 1:5, 10; 3:17) they neither soil this unmerited ‘clothing’ through ignorance,
carelessness and backsliding nor even put off this gracious ‘clothing’ through apostasy! During the 4th century, based on the
thinking that Baptism was ultimate GUARANTEE for eternal salvation, some for awhile tried to advocate it would be
advantageous to postpone Baptism till near death (Clinical/Deathbed Baptism). Initially this was argued on the basis of fears
and doubts about contaminating a baptised life but was later abandoned because many lived carelessly and sinfully even after
their catechumenate (baptismal class) with the hope of clinical baptism to wash their sins in the end. Similarly today, based on
the thinking that Baptism is PROOF or CONFIRMATION for eternal salvation some meanwhile contend that Baptism must
be postponed till adult profession of faith (Adult/Believers Only Baptism). Though, Christ since proved this concept wrong
when He specifically said little children of His disciples are believers in Mat 18:6.

Baptism is not done by the baptised him/herself; rather Baptism is done FOR/ON the baptised by the Church as initial mark
and sign of covenant blessing similar to circumcision though with superior and wider powers. Circumcision was meant for all
male ages of all Israelite household whereas baptism is now for all male and female ages of all Christian households of all
nations. The Church is the gathering of God’s ADOPTED firstborn sons who are being SANCTIFIED irrespective of age and
gender (John 1:12-13; Act 26:18; 1Cor 7:14; Heb 12:23). But Faith, like circumcision of the heart, is done by the believer,
Repentance is done by the penitent, Fruit is borne by the spiritually fruitful, etc. How do I put it? Baptism is DEPOSITED to
us as divine mercy NOT DEMANDED from us as human merit. Let no one think of Baptism as what one has merited by
discretion or age. Baptism is the covenant memorial SIGN and marking SEAL of God’s promised free grace admitting and
dedicating penitent believers and their covenant children/household into the Church for FELLOWSHIP with those graciously
being sanctified by Christ (Act 2:37-39; 26:18; 1Cor 1:2; 6:11; 7:14) so that they shall be equipped to eventually enter the
INHERITANCE of the sanctified (Acts 20:32; Eph 1:13-14; 1Pet 1:5).

We often forget the fact that in all Scripture, BAPTISM WAS USUALLY DONE FIRST WITHOUT DELAY, preceding
discipleship teaching and Church participation, both for the young and the old. From the Pentecost (Act 2:37-39), the Apostles
did not admit anyone into Church fellowship or discipleship teaching except those who had first been baptised either as
believing adults or as children of covenant households. God has a sanctifying honour for household of believers (1Cor 7:14).
Modern PARTIAL INITIATION or DRY children baptisms in form of infant dedication and baby blessing, even Adult
Church participation in protracted pre-baptismal adult catechesis (though a very good precautionary discipleship tradition)
WITHOUT PRIOR BAPTISM FIRST, are NOT VALIDLY in line with the Great Commission given by Christ in Matt
28:19-20 and Apostolic practice from the Pentecost onwards. WE CANNOT SUFFICIENTLY DEDICATE INTO A
COVENANT SOMEONE WHOM WE REFUSED TO INITIATE INTO THE SAME COVENANT. You dare not
PRESENT TO THE LORD (or come to the Lord with) a little child of Abraham’s family who has not FIRST BEEN
CIRCUMCISED for any covenant ministration or participation before God (Gen 17:9-14; Exod 4:24-26). Despite the possible
tendency amongst Gentiles to argue about the bloody trauma and risks associated with circumcision for little children, and to
raise controversy over propriety of baptismal initiation of little children, we must never forget that there are strong indications
about risks of JUDGMENTAL DANGERS AND WOES FOR DEFAULTING PARENTS in both Old and New
Testaments (Exod 4:24-26; Matt 18:5-7).

The symbolic meanings of Christian Baptism are several in the Scriptures.

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Most of these several symbolisms do not seem to respect or take sides with much of
our dramatic modal concepts of Baptism by water burial, putting down and immersion as
taught by some today. For instance, the Scripture talks of Baptism as symbolising the following:
(1) Death (to sin), burial (with Christ) and resurrection (to new life) Col. 2:12-13; Rom. 6:3, 6.
(2) Circumcision (of heart) without bands. Col. 2:11-12.
(3) Putting-off of the old man Col. 2:11-12.
(4) Quickening with the Spirit. Col. 2:13.
(5) Putting-on of Christ. Gal. 3:27.
(6) Regeneration (New Birth) with water and the Sprit Jn. 3:5; Tit. 3:5.
(7) Pledge of good conscience towards God. 1 Pet. 3:21; Acts 26:18.
(8) Drinking for incorporation into Christ’s Body. 1Cor 12:13.
(9) Washing away of sin. Act 22:16; Eph 5:26; 1Pet 3:21.
(10) Sprinkling to purify from evil filthiness. Ezek 36:25; Heb 10:22.
Note that all these symbolic meanings are to be reckoned and appropriated inwardly and
spiritually by faith in our Christian lives, not acted out dramatically in Baptismal modes as 1Pet
3:21 indicates.
Whatever the mode of your baptismal ceremony, we must examine our lives to ensure we truly
live ALL these symbolisms conscientiously else our Baptism is futile and vain.
There is no scriptural reason to prefer one symbolism above the others as the Anabaptist have
arbitrarily hastened to advocate.
Since the 16 century Anabaptist movement, years of polarising controversy and denominational hardening and animosity have
th

engendered all manner of theologising and rationalising such that many have formulated their own meanings for their own
baptisms. But it is better to seek what baptism means from plain Scriptural examples and comprehensive Scriptural principles
which had been known to the whole Church from Apostolic times before the baptism controversy of the 16 century. From the
th

above biblical symbolism of baptism, we could conclude that:

 Christian Baptism was not commanded before Christ’s death but was authoritatively commanded on the day of
Christ’s ascension for the CHURCH AFTER HIS DEATH and resurrection.
 Christian Baptism is sign and seal of divine graces of pardon, cleansing and acceptance into the visible militant
Church of those being sanctified in Christ.
 Christian Baptism receives the baptised INTO or “initiates to” the Triune God’s Name but is ministered by the
Church IN/WITH or “because of” the Name of Christ.
 Christian Baptism mandatorily fulfils all righteousness such that anybody in the business of righteousness should not
neglect it for whatever reason.
 Christian Baptism is the circumcision of Christ so circumcision is no longer necessary.
 Christian Baptism is New Covenant sign and seal of faith righteousness for New Life AFTER the even as
circumcision was for Old Testament.
 Christian Baptism is New Covenant sign and grace that provokes the new way of living for any adult and their
household in the Church
 Christian Baptism belongs to all adults and their households in the Church whom God graciously reckons or grants
the attributes of FAITH, SANCTITY and Kingdom GREATNESS as circumcision applied to adults and their
households in Israel because of God’s gracious attributions to them.
 Christian Baptism, as Christ’s own Covenant sign and seal to New Life, is not a congratulatory MANIFESTATION
to prove PERSONAL MERIT of New Life BEFORE Baptism but consecratory MINISTRATION to plead and
provoke DIVINE GRACE for New Life AFTER Baptism.
 Christian Baptism REMINDS and REASSURES us of our death to sin, our being quickened to new life and our
being clothed with the new identity of Christ.
*This is why one needs to be baptised in any Scriptural mode that always gives one full assurance and conviction.
*This is also why those baptised should know the certainty of their baptism at all times.

The Anabaptists' lopsided contention is not plausible on scriptural grounds.

The error of the Anabaptists was firstly, that of re-baptism (ana-baptism) for those who have
already been baptised (as infants or by non-immersion modes) and secondly, that of denying
Church membership to children. Even the recent and ameliorating innovation of Infant
Dedication (a form of Dry or Partial Infant Baptism, which makes Adult Baptism to be a type
of Wet Confirmation or Wet Spirit Baptism Act 8:14-15) is not agreeable to even Anabaptist
doctrine of outright rejection of children membership in the Church. Besides, this innovation is

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inadequate and unbiblical admission rite into participation in Divine Covenant promises.
Firstborn male infants of Israelite families presented in the Old Testament were done so
because they already belonged to God and (like Children of New Testament believers 1Cor
7:14) were holy (Exo 13:2, 12-15; Luk 2:23). Despite belonging to God, firstborn males must
first be circumcised (initiated) into the covenant on the eighth day from birth (Gen 17:11-14;
Exo 4:24-26) before presentation for redemption if they were not Levites (Num 3:44-51; 8:14-
18).

The Anabaptists treated baptism without taking the whole Scripture into consideration but
countered various aspects of God’s Word discordantly, therefore they ended up with a strange
baptism that has a new meaning and purpose other than the Church has hitherto known. The
Anabaptists did not only disenfranchise children from the New Covenant of Christ’s Kingdom
despite CHRIST’S WOEFUL WARNING (Matt 18:6-10 similar to 26:24 which was also not
heeded), they also denied that baptism ministers any grace. This has brought division and
contention for the first time in history, into the 1500yr old baptismal unity of the Church since
Apostolic times. Refusing to heed the warnings of the Reformers (e.g. Luther, Calvin, Zwingli,
etc), the Anabaptists subtly redefined the purpose and meaning of baptism:
(1) from INTO Christ to INTO water;
(2) from SACRAMENT of cleansing (washing) with grace to ORDINANCE of dipping
(immersion) without grace;
(3) from covenant INITIATION symbol (into subsequent New Life) to congratulatory
MATURATION symbol (for previous New Life);
(4) from baptizo to bapto;
(5) from sign and means of GOD'S ENABLING GRACE for subsequent New Life to sign and
means of MAN'S DISCRETIONAL MERIT for antecedent New Life;
(6) from sign and seal of God's REDEMPTION (for adults and their children) to sign and seal
of man's CONFESSION (for adults only).

Further than these, the Anabaptists denied the humanity, spirituality and dignity of children
born to New Covenant disciples; they asserted that children were excluded from all the
households baptised in the Scriptures. They claimed to know by their Gentile discretion
without Scriptural authority or spiritual insight that the New Testament has no covenanting or
sanctifying powers on believers’ households and that Children cannot be covenanted to God or
be converted to the Kingdom spiritualities; they argued that minors could not believe in Christ
because infants lack the conscious discretion and spiritual status required for the spiritualities of
Christ’s Gospel. Whereas, with very strong warning in Matt 18:1-7, Christ Himself had
surprisingly required that such little children of His disciples should be reckoned as examples
of true Kingdom CONVERTS and be welcomed as Kingdom PARTAKERS and even as
BELIEVERS in Him too! With full persuasion, the Apostles insisted that such believers’
children are SANCTIFIED and partake of their parents’ faith (1Cor 7:14; 2Tim 1:5).
Unfortunately this divisive controversy and dangerous OFFENSE of denying New Covenant
mysteries from our little ones has persisted in the Church till our time.

Christ further warned that disciples should not despise their little ones because He came to also
save them at all cost in accordance with His Father’s will and the heavenly ministry of the
Angels (Mat 18:10-14). Even the Apostle did not only point out that disciples’ children are not
unclean like other children but are holy (1Cor 7:14) but also noted that Christ was very
indignant against them when they hindered some disciples from making their children come
unto Christ (by bringing them to Him Mark 10:13-16). Whose report and thinking should we
believe? That rationalised by Gentile contentious Anabaptists? Or that revealed by Christ and

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His Apostles who had the Truth and wrote the Scriptures? The choice is yours. By the way,
denial of human and spiritual dignity of our little ones could easily extend to other dangerous
areas amongst Gentiles and had done so before, such as child sacrifice, infanticide and
abortion. The Apostle warned:
1 Corinthians 14:36-38
(36) Did God's word originate with you? Are you the only people it has reached?
(37) If anyone thinks he is a prophet or a spiritual person, he must acknowledge that
what I am writing to you is the Lord's command.
(38) But if anyone ignores this, he should be ignored.

According to divine wisdom, revealed in the Scripture especially according to Christ, infants are
numbered among the images of God, among humans and among citizens of nations, who as
sinners also need Christ as Saviour into heavenly Kingdom citizenship (Mat 18:10-14). It is well
known fact that Jesus was worshipped as Christ in His infancy by the eastern Wise Men
because His tender age did not hinder His spiritual dignity. Conscious discretion is
a social measurement by humans but our Divine Lord measures our faith and grants us His
grace spiritually. We may reject or contend the Truth but cannot altar the Truth.

No one is saved by human abilities of discretion and human preferences of immersion into
water or any other particular mode; but all are initiated and incorporated into Christ through
God's gracious gifts of faith in Christ, regeneration in Christ, cleansing by Christ, and
reconciliation by Christ.

In the Scriptures of Old and New Testaments, HOUSEHOLDS were ALWAYS meant to include children without indication
of any age exemption. Often, Gentiles seem to forget that God’s Word clearly demands that covenant children start being
PUNISHABLE for personally violating His covenant from the age of eight days (Gen 17:12-14), and that they start fulfilling
their own VOWS and paying their own DUES from the age of ONE MONTH! (Lev 27:6; Num 18:16). In fact from
conception, no human age or existence amongst God’s people is free from Divine Covenant requirements revealed in the
Scriptures (Psa 51:5; Mat 18:10-11; Luke 1:15; Gal 4:4).

From Adam, Noah, Abraham, Moses and Israel, BLESSING, CURSING, and SIGN of every divine covenant in the Scripture
ALWAYS includes the children or household of any covenant parent. Like the sign and seal (reminder and rite) of
circumcision (given through Abraham) for Old Testament fellowship (Rom 4:11), Baptism is a COVENANT SIGN promised
and given by God through Christ for ministering God’s promised blessing to all people of every nation that are believers “AND
THEIR CHILDREN”, as Peter declared in Acts 2:38-39. Baptism is part of initial salvation graces and covenant blessings
granted by God through Christ. There are other redemption graces and gifts of the New Covenant such as remission of sins,
answer to prayers, adoption, empowerment, regeneration, justification, indwelling of the Holy Spirit, etc:
Acts 2:37-39
(37) When they heard this, they were pierced to the heart. They asked Peter and the other apostles, "Brothers, what
should we do?"
(38) Peter answered them, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness
of your sins. Then you will receive the Holy Spirit as a gift.
(39) For THIS PROMISE BELONGS TO YOU AND YOUR CHILDREN, as well as to all those who are far
away, whom the Lord our God may call to himself."

Acts 16:30-31
(30) And brought them out, and said, Sirs, what must I do to be saved?
(31) And they said, Believe on the Lord Jesus Christ, and YOU SHALL BE SAVED, AND YOUR HOUSE.

All divine covenants in both the Old and New Testaments included children or “little ones” as sanctified members of the
covenant household, so that children usually shared with their parents in all covenant commands (Exd. 20:10, Duet. 29:11-13;
30:2), promises (Duet. 30:6; Acts 2:39; 16:31), blessings (Exd. 20:6, Acts 11:14; 1Cor. 7:14) and allegiance (Jos. 24:15; 2Tim.
1:5): except and until such children grow up enough to renounce or break (or are delivered from) their parents' covenant (Gen
17:14; 2Chron 7:20-22). Such is the magnitude of the COVENANT COVER OF PARENTS OVER THEIR CHILDREN
before God (Num 30). That was why Hannah, after buying back Samuel (her first son) with expensive offering beyond what the
Law prescribed (Num 18:15-16), also volitionally dedicated Samuel to God into the Nazarite vow even before Samuel could
know the Lord discretionally and God honoured her action (1Sam 1:11, 27-28).

The plain biblical truth is that ALL CHILDREN are born in sin and under sin (Psa 51:5; Rom 3:9; Gal 3:22). But while
CHILDREN OF CHRISTIAN HOUSEHOLDS being reckoned HOLY (1Cor 7:14) by GOD’S MERCY qualify for

12
Christian covenant initiation and participation until they are either deceived or demonised to apostatise, conversely are
CHILDREN OF PAGAN HOUSEHOLDS being reckoned UNHOLY qualify for pagan covenant initiation and participation
until they are either converted or delivered.
Exodus 20:5-6
(5) Do not bow down to any idol or worship it, because I am the LORD your God and I tolerate no rivals. I bring
punishment on those who hate me and on their descendants down to the THIRD AND FOURTH
GENERATION.
(6) But I show my love to THOUSANDS OF GENERATIONS of those who love me and obey my laws.

1Corinthians 7:14
(14) For the unbelieving husband has been sanctified because of his wife, and the unbelieving wife has been
sanctified because of her husband. Otherwise, your children would be UNCLEAN, but now they are HOLY.

While the Anabaptist influenced the Church to disregards this parental covenant power, Satan and his demons who know this
divinely instituted covenant rule, exploit it in possessing and tormenting children of demonised households. Such children
could only be free from their parental initiation when they renounce or break such covenants usually through the powerful
graces of conversion (Eph. 1:12-14; Col. 3:6-10) or deliverance counselling and covenant breaking ministrations (Eph 1:16-20;
Col 2:13-15). In the same vein Christian children could only be free from power of their parents’ New Covenant cover, if and
when they repudiate the covenant of their parents and espouse (convert to) another. Decisions at age of discretion are for either
repudiation or reaffirmation not for initiation. Even renunciation of parental and demonic covenants when we are converted to
divine covenants is predicated on the fact that parents’ covenants have power over their seed/children/household. If childhood
initiation is not effectual, why do Churches do such ministration?

Strange enough those who doubt the power of the New Covenant initiation (i.e. Baptism) on infants usually know and believe
the power of demonic covenant initiation on the same infants through their parents, especially in Africa: they would organise
deliverance for such affected persons even after conversion to Christ. How we demean God's power in our presumed devotion
to Him! May the Lord have mercy.

Every Covenant Ordinance (whether of Divine Grace or demonic curse) has Household Initiation Powers.
Without controversy, whether our theology or conviction takes it or not, many who are observant especially those who have
engaged in deliverance counseling inevitably realise that based on Scripture (Exod 20:5-6; Act 2:39; 1Cor 7:14) and experience,
EVERYONE ON EARTH IS BORN UNDER A LAW OR COVENANT (divine or demonic) by his/her parents who also
have the responsibility and authority to DEDICATE, INITIATE AND EDUCATE their offspring and dependants in the laws
and covenants they belong to, so that at maturity these offspring walk as they have been initiated and trained (Gen 18:19; Prov
22:6; 2Tim 1:5; 3:15). At age of discretion one could only RENOUNCE these household laws and covenants to enter new
ones. Every good or bad and divine or demonic covenant has visible physical SYMBOL (e.g. water, blood, oil, mark, altar, etc),
terms of PROMISES and less visible but more effectual spiritual POWERS.

By their familial nativity or filial generation before any personal actual sin, all humans (except Christ Who was conceived by
the Holy Ghost Luke 1:35; Heb 4:15) ORIGINALLY possess the SINFUL NATURE (Rom 7:5; 8:3; 13:14; Eph 2:1-3 )
because they are conceived and BORN in the SIN of Adam and of their parents (Psa 51:5; Rom 5:12); in the same way all
(including Christ Gal 4:3-5) are ORIGINALLY BORN under the godly or evil COVENANT AND LAW of their parents
(Exod 20:5-6).

“Colossians 2:8 at once distinguishes three extra-biblical sources of ordinances (human philosophy, human tradition
and elemental forces), indicating that apostolic references to Law should not be muddled up as if always referring to
one and same Law. Therefore LAW, to which humans are subject (or have subjected themselves) through
COVENANTS are of various sources according to the Apostles in Gal 3 & 4 and Col 2 (“philosotraditional” Col 2:6-
10, “shadowlevitical” Gal 3; Col 2:11-17, “mysticoelemental” Gal 4:1-11; Col 2:18-23).”

These COVENANTS AND LAWS that always lay claims on us from infancy include:
(1). EITHER
(a). Old Testament universal divine Laws and Covenants of the Patriarchs like Adam and Noah,
(b). Old Testament national divine Law and Covenant of Moses and Israel, and
(c). New Testament universal divine Law and Covenant in Christ which has the NEW, eternal, uttermost saving and
overwriting power far above all laws and covenants, whether divine or demonic (Eph 1:17-23; 2:1-6; Col 2:11-15;
Heb 8:13; 13:20);

(2). OR other national, cultural, cultic, familial, territorial and demonic Laws and Covenants of Rudiments, Blood-bonds,
Principalities, Powers, etc (Gal 4:1-3; Eph 2:1-2; Col 2:6-10).

From infancy, all of us ought to be parentally or familiarly DEDICATED/INITIATED into those COVENANTS AND
LAWS applicable to us by parental generation. This applies to infant baptism and infant dedication.

Also in adulthood one could be personally REDEDICATED TO or DELIVERED FROM those COVENANTS AND
LAWS unacceptable to us and be personally DEDICATED to other ones though not parentally applicable but discretionally

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acceptable to us which will in turn lay claims on our descendants and household dependants. This applies to adult believers
baptism and adult confirmation.
<<Back to Top>>

BY WHAT MODE THEN SHOULD WE BAPTISE?

We know that water was used for Ritual Sacramental Baptism (Acts 8:36; 10:47; Matt. 3:6;
John. 3:23; 1Pet. 3:20 - 21) but nowhere in the Scriptures are we told exactly how this water was
or must be applied. Attempts to replace baptizo INTO CHRIST with bapto INTO WATER
in order to establish immersion-only doctrines are unnecessarily futile as the Scripture is not
helpful in this direction.

The description of baptism in Scripture used for the “bapto into water” theory is Acts 8:36-39.
But the “going down into the water” by both Philip and the Ethiopian Eunuch was a walk
toward the water not bapto or dip or “under surface submergence” and was distinguished from
the actual “baptism” of only the Eunuch subsequently. The “going up from water” by both men
was a walk away from the water not “surfacing emergence” and was obviously after the
“baptism” of only the Eunuch had finished. Same was the case of Christ, who after being
baptised came out of the water and was praying, at which time the Holy Spirit then descended
on Him. (Mark 1:10; Luke 3:21-22).

Nevertheless, there are ample instances where the Scripture refers to various modes (Heb 6:2;
9:10) of applying water (or the Spirit) for baptismal cleansing/initiation and similar symbolic or
ritual purposes. These include the following:

1. DRINKING!
(a) Used when referring to Christ's Baptism into suffering, blood and death. Matt. 26:39, 42;
Mark 10:38, 39; Lk. 12:50.
(b) Used in describing the Baptism with the Holy Spirit “poured out” for us as the Living
Fountain Water. John 4:10, 13-14; 7:37-39; ICor. 12:13.

2. SPRINKLING:
(a) Commanded in the Law (Num. 19:13-18; Ps. 51:7).
(b) Predicted by the Prophets (Ezek. 36:25).
(c) Performed and fulfilled in Christ (Heb. 9:13-14, 19-22).
(d) Preached by the Apostles (Heb. 10:22).

3. WASHING (OF PART OF THE BODY John 13:8-10)

(a) As done in other ceremonial purification (John 3:22-26; Exd. 30:18-20; Lev. 8:6; Ps. 51:2;
John 13:5-11).
(b) With running water in a river (John 1:26-28).
(c) With water from a water pot (John 2:6).
(d) With water from other containers (Exd. 30:17-21).
(e) A very common descriptive word for baptism used in the Scriptures (Acts 22:16; Eph. 5:26;
Tit. 3:5; Heb. 10:22).

4. POURING:
(a) Used by God in the Holy Spirit Baptism (Ezek. 36:27; Acts 2:17; 10:45; I Cor. 12:13).
(b) Most likely mode used at house baptisms (Acts 9:18; 10:47, 48; 16:33; 19:5) and at mass
Jerusalem baptisms (Acts 2:41; and 4:4). Jerusalem had only very shallow ablution spots.

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(c) Seems to be similar to FALLING by the Holy Spirit UPON the believer at Spirit Baptism
(Acts 1:8; 2:3; 10:44).
(d) One of the likely modes at river baptisms (Acts 8:36-38).
(e) Poured out for drinking! (1Cor 12:13).
(f) Sometimes practiced by some early Churches in crypt/surface baptisms (e.g. Didache
Chapter VII).

5. IMMERSION:
(a) Derived from the meaning of the Greek root-word "bapto" which means "to dip
momentarily" as well as "to dye into a new colour" even if the bapto dying is done by sprinkling!
(Rev 19:13).
But we have already seen that the Scripture never used bapto or embapto INTO water to
describe Baptism, nor used baptizo as being put INTO water, rather it used baptizo as being
done INTO Christ or His Name.
(b) Appears to be probably figured in Rom. 6:4 and Col. 2:12.
(However, see Mk. 7:4; Luk. 11:38; 1Cor. 10:1-2 and 1Pet. 3:20, where baptizo could never
mean immersion).
(c) One of the likely modes at river baptisms (Acts 8:36-38).
(d) Sometimes practiced by some early Churches in river/pond baptisms (e.g. Didache Chapter
VII).

Though Peter preferred that Jesus would wash his whole body (not by immersion), yet Jesus
did not hesitate to teach him (1Pet 3:21) that such personal preferences have no biblical basis
or spiritual advantage.

John 13:8-11
(8) Peter said unto him, You shall never wash my feet. Jesus answered him, IF I WASH YOU NOT,
YOU HAVE NO PART WITH ME.
(9) Simon Peter said unto him, Lord, not my feet only, but also my hands and my head.
(10) Jesus said to him, HE THAT IS WASHED NEEDS NOT EXCEPT TO WASH HIS FEET,
BUT IS CLEAN COMPLETELY: AND YOU ARE CLEAN, BUT NOT ALL.
(11) For he knew who should betray him; therefore said he, YOU ARE NOT ALL CLEAN.

Jesus’ statements here show that rejection or denial of Christ’s water cleansing excludes from
Christ’s New Covenant promises, though it does not guarantee eternal salvation even for adults
like Judas. Purification and incorporation into Christ with water does not depend on the
amount of water or extent of its application (John 13:8-10), but on our attitude towards God
and the gracious efficacy of Christ's work before God (1Pet. 3:21-22).

As the powers of the anointing OIL and the cleansing BLOOD do not depend on the quantity
of oil and blood, so it is with the baptismal WATER. Our preference for Baptism and
cleansing by immersion is good but does not in any way invalidate nor supersede other non-
immersion modes of cleansing and Baptism (John 13:9-10).
<<Back to Top>>

THE GREEK WORD “BAPTIZO”: WHAT DOES IT MEAN?

In the Scriptures, the Greek words “baptizo” and “baptismos” always mean nothing else than
“application of water for ritual purification” irrespective of how and to who or what that water is
applied. In classical secular Greek literature, baptizo conveys the sense of an "overwhelming

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and overdose influence" by the receptive element into which an object is said to be baptised.
For example:
1. A sunken ship is said to be baptised into the sea.
2. A drowned man is said to be baptised into the river.
3. A drugged man is said to be baptised into the opiate drug.
4. A drunken man is said to be baptised into wine.
The import of baptizo in all these is "overwhelm" not "whelm over", "overpower" not "cover
over". Even when the overwhelming substance is put into the man (e.g. opiates and wine), the
man is still said to be baptised into the substance without necessarily meaning dipping or
immersion but implying overdose. But never forget we are not baptised into bodies of waters
with Christ but into the Body of Christ with water. Paul tended to imply this in 1Cor. 12:13:

"We were all baptised by one Spirit into one body ... given the one Spirit to drink."

In the Scripture, there are two pre-figured types of baptism:

(1) The Deluge Baptism of Noah: in which Noah and his household sailed on the flood and
may have been sprinkled by the rain and were saved due to Noah's righteousness (Gen. 7:1). It
was those who were immersed into the flood that perished! (1 Pet. 3:20-21; 2 Pet. 3:6;
Gen.7:11-23). Also note that it was specifically because of Noah's faith and righteousness that
he and his household were saved (Gen. 7:1; Heb. 11:7).
(2) The Exodus Baptism into Moses: in which the Israelites (including infants) walked on the
seabed of the Red Sea following the pillar of cloud and fire in front of them and were
delivered. Again, it was the Egyptians who were immersed into the Red Sea that perished!
(1Cor. 10:1-2; Exd. 14:28-29). Also note that Moses was once delivered as an infant by being
put on (not into) the same Red Sea (Gen. 2:1-10).

The foregoing tends to show that water immersion in the Scripture points more to perishing for
the unbelieving, rather than to purifying, dedicating or covenanting for the believing!

Before John and Christ used water-washing rite to initiate their disciples, Jewish water cleansing
rituals as done in washing of hands and feet as well as washing of utensils and cleansing of
household furniture were referred to by the Scripture with the words ‘baptismos’ and ‘baptizo’
(Mark 7:4). Even washing of hands before meals (Luke 11:38) and other DIVERSE washing or
cleansing rituals (Heb. 9:10) were called ‘baptizo’ and ‘baptismos’ by the writers of the
Scriptures without using the word ‘embapto’ or ‘bapto’ which means to be dipped or to dip into
water. These washings and cleansings which did not involve immersion were called baptisms
because they were meant to cleanse and purify, OBVIOUSLY NOT BECAUSE THEY
WERE IMMERSIONS. When Jesus turned water into wine in Cana, this was with pots used
to store water for such Jewish non-immersion purifications/baptisms (John. 2:6). All these show
that baptism and purification were not always by immersion or always at rivers.

Luke 11:38
(38) And when the Pharisee saw it, he marvelled that he had not first washed(BAPTIZED) before
dinner.

Mark 7:4
(4) And when they come from the market, except they wash(BAPTIZE), they eat not. And many other
things there be, which they have received to hold, as the washing(BAPTISING) of cups, and pots, bronze
vessels, and of tables.

This shows that in the Scriptures, the Greek word “baptizo” or “baptismos” basically means nothing
else but “ritual application of water” irrespective of how and to who or what that water is applied. We

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may believe and argue rationally or culturally or traditionally (but not Scripturally) that baptism
is preferably done by immersion, and baptism by nude trine immersion was common practice
in the ancient Church. But we must admit that the Bible nowhere used immersion into water
for baptism nor used baptism for immersion into water anywhere. Even the events of Peter’s
Pentecostal preaching resulting in the conversion and baptism of thousands in river-less
Jerusalem (Acts 2:37-41) fit baptism by cleansing rather than by immersion. In all the
Scriptures, the words ‘baptize’ and ‘baptism' consistently refer to cleansing and not to
immersion.

Baptism (“baptizo” or “baptismos”) is not “bapto” or “embapto” and therefore does not consist in
immersion but in reckoning the covenant benefits of transforming grace and purifying blessing in
Christ’s Name. Is it any wonder then that the Scripture speaks of Baptism INTO Christ (and NOT into
Water)? So it is the ritual means whereby one is brought into the purifying influence of Christ’s
Kingdom Covenant (not influence of water!) or whereby one is dedicated into Christ (not into water as
though Christians are mermaids!). Disregarding denominational contentions, we can therefore
confidently conclude from Scriptures that application of the cleansing water to the body is what matters,
whether it is done by immersion, sprinkling, pouring or washing (even drinking!) are of no competitive
or conflicting consequence as regards the meaning, efficacy or validity of Christian Baptism.
1Peter 3:21
(21) Baptism, which is symbolized by that water, now saves you also, not by removing
dirt from the body, but by asking God for a clear conscience based on the resurrection
of Jesus Christ,

<<Back to Top>>

AND WHO SHOULD WE BAPTISE?

According to the Scriptures, baptism belongs to all believing disciples and their children as
Peter declared to Jews on Pentecost day (Acts: 2:38-41), or to every Christian disciple and their
households as Paul and Silas declared to Gentiles and practiced during their missionary
ministry (Acts 16:14-15, 30-34; 1Cor. 1:14-16). Baptism was not meant to prove our merit or
maturity, but meant to assure us of God’s grace and remission by which converts and their
households are permitted or admitted into the New Covenant Church amongst those BEING
SANCTIFIED through Christ (Act 20:32; 26:18; 1Cor 1:2; 6:11) and being cleansed through
the Word of Truth (John 17:19; Eph 5:26-27). Therefore the Church should baptise:
1. Citizens of all nations without age/sex distinction, to whom the Gospel has been preached
(Matt 28:19; Mark 16:15-16; Acts 20:21).
2. Those who give regenerate response to the Gospel i.e. repentance, faith and readiness for
baptism (Acts: 2:31-41).
3. These citizens of all nations who respond to the Gospel may be baptised as INDIVIDUALS
or as parents with ALL their CHILDREN and HOUSEHOLDS excluding no one (Acts 2:38-
39; 16:14-15; 1Cor. 1:14-16).

Baptism admits into the Church or initiates into the New Covenant, therefore it is a necessary
initial accompaniment of faith for all believers and their dependent households as soon as
possible without any undue delay (Act 2:38-41; 16:14-15, 30-34). By faith one is
CONVERTED (regenerated) or committed to Christ, but by Baptism one is COVENANTED
(initiated) unto Christ and added into the fellowship of His visible militant Church. Christian
Covenant Baptism, as a Sacramental Ordinance instituted by Christ, ought to be received by all
Christians and their households in order to:
 Be admitted/initiated into or added to the Church of the New Covenant (Acts 2:41).

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  Receive the New Testament graces and redemptive promises of sin-removal and Spirit-
bestowal (Acts 2:38,39).
 Seal the Newbirth (Acts 3:5; 10:47- 48).
 Symbolise what the Holy Spirit has actualised for us. (1Cor. 12:13; Acts 10:47).
 Fulfil the Great Commission as instituted by Christ Himself (Matt. 28: 18 -20 Luke. 24:
44 - 43).
 Assure and provoke us to New Life in Christ (Rom 6:3-9; 1Cor 6:9; Gal 3:27).

ON BAPTIZING THE CHILDREN OF BELIEVERS

Some modern Churches have come up with the strange thinking that children in Acts: 2:38-41
and household in Acts 16:14-15, 30-34 and 1Cor. 1:14-16 cannot include little children
because they erroneously suppose WITHOUT A SINGLE BIBLICAL INDICATION that
little children are neither able to believe nor are worthy to be numbered amongst covenant
believers.

This modern Gentile presumption that despises and disenfranchise covenant little children had
long been proved to be both wrong and dangerous:
 by Christ’s declaration and warning in Mat 18:1-14, that CHILDREN OF DISCIPLES
are reckoned by Him as BELIEVERS who are GREAT EXAMPLES in His Kingdom,
Matthew 18:1-14
(1) At that time the disciples came to Jesus and said, "Who, then, is the greatest in the kingdom
of heaven?"
(2) Calling a little child forward, he had him stand among them.
(3) Then he said, "Truly I tell you, unless you change and become like little children, you will
never get into the kingdom of heaven.
(4) Therefore, whoever humbles himself AS THIS LITTLE CHILD is the greatest in the
kingdom of heaven,
(5) AND WHOEVER RECEIVES A LITTLE CHILD LIKE THIS IN MY NAME
RECEIVES ME."
(6) "If anyone causes ONE OF THESE LITTLE ONES WHO BELIEVE IN ME to sin, it
would be better for him if a large millstone were hung around his neck and he were drowned at
the bottom of the sea.
(7) How terrible it will be for the world because it causes people to sin! Temptations to sin are
bound to happen, but how terrible it will be for that person who causes someone to sin!
(8) "So if your hand or your foot causes you to sin, cut it off and throw it away. It is better for
you to enter life injured or crippled than to have two hands or two feet and be thrown into
eternal fire.
(9) And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter
life with one eye than to have two eyes and be thrown into hell fire.
(10) "See to it that you do not despise one of these little ones. For I tell you, their angels in
heaven always see the face of my Father in heaven.
(11) For the Son of Man came to save the lost."
(12) "What do you think? If a man has a hundred sheep and one of them strays, he leaves the
ninety-nine in the hills and goes to look for the one that has strayed, doesn't he?
(13) If he finds it, truly I tell you that he rejoices over it more than over the ninety-nine that
haven't strayed.
(14) In the same way, it is not the will of your Father in heaven that one of these little ones
should be lost."

 and by St Paul’s teaching in 1Cor 7:14 that CHILDREN OF BELIEVERS are CLEAN
AND HOLY and his conviction in 2Tim 1:5 that they even carry the faith of their
believing parents. It is certain that children including infants specifically are always part
of household covenants with God (Gen 17:10-14; Deut 29:10-15),
1Co 7:14

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 (14) For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified
by the husband: else were your children unclean; but now are they holy.
2Ti 1:5
(5) When I call to remembrance the unfeigned faith that is in you, which dwelt first in your
grandmother Lois, and your mother Eunice; and I am persuaded in you also.

 as well as by the Church Fathers like Origen (185-254 AD) who in his Tract. vii on
Matthew, admonished thus:
"… the disciples of Jesus before they have been taught the conditions of righteousness, rebuke
those who offer children and babes to Christ: but our Lord urges His disciples to stoop to the
service of children. We must therefore take note of this, lest deeming ourselves to excel in
wisdom we despise the Church's little ones, as though we were great, and forbid the children to
come to Jesus."

GOD HAS TOLD US how He reckons the conscience and consecration of Children born to Kingdom parents:
Little Children of believers are GREAT in His Kingdom.
Little Children of believers must be received in His name for Him to be present in the Church.
Little Children of believers apparently BELIEVE in a better way spiritually than adults do "discretionally".
Little Children of believers are CLEAN an HOLY.
Little Children of believers were CIRCUMCISED into Abraham by God’s command.
Little Children of believers were certainly BAPTIZED into Moses by God Himself.
Little Children of believers were apparently BAPTIZED into Christ by the Apostles.

SO WHAT AUTHORITY DOES ANYONE HAVE TO DENY THEIR CHILDREN THE GOD GIVEN RIGHT TO
THE NEW COVENANT SIGN OF BAPTISM (or WHAT SIN DOES ANYONE COMMIT BY GIVING THEM THE
SIGN)?

“DENOMINATIONS CAPITALIZE ON IGNORANCE TO CONFUSE THEIR

MEMBERS WITH PRESENTATION OF THEIR HALF-TRUTHS AND
PREFERENCES AS WHOLE AND ONLY TRUTH.”
This divisive and dangerous Gentile game should stop.
<<Back to Top>>

Updated April 29, 2014,

by Ven. Dr. I. U. Ibeme.
Copyright © PriscAquila Publishing, Maiduguri, Nigeria.
Click here for PriscAquila Christian Resource Centre
http://priscaquila.6te.net

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