THE DOCTRINE OF BAPTISMAL REGENERATION:

AN ANALYSIS OF ITS ASSOCIATION WITH THE RESTORATION MOVEMENT

A Research Paper

Submitted to Liberty Baptist Theological Seminary Online

In Partial Fulfillment

of the Requirements for the Course

Systematic Theology II (TH 530-D09)

By

Justin Hartpence (23828793)

May 12, 2013
THESIS STATEMENT

This paper shall argue that this is an inaccurate depiction and seek to put forth the common view of baptism in the Restoration Movement as distinct from the common understanding of baptismal regeneration, while pointing to key factors that play a role in popular inaccuracies.

TABLE OF CONTENTS
INTRODUCTION 1
DEFINING REGENERATION 2
DEFINING BAPTISM 3 The Mode 3 The Subject 4 The Meaning 6 According to Classic Baptismal Regenerationists 7 According to Restoration Movement Theology 8
BAPTSIM AS THE OCCASION OF SALVATION 9 John 3:5 9 Titus 3:5 11
BAPTISM'S RELATION TO FAITH 12
CONCLUSION 14
SELECTED BIBLIOGRAPHY 15

INTRODUCTION Change: it is an inevitable fact of life. Whether it is plant, animal, human or thought nothing exists for very long without addition or subtraction of some kind. Unfortunately theology is not immune. One need only survey the history of Christianity to see this disconcerting fact. Like a pendulum, however, as theology sways outward from its starting point there are inevitably forces that pull it back. This happened most notably in the Reformation under the guidance of reformers like Luther and Calvin. It has also happened most recently in nineteenth century under the guidance for Alexander Campbell in his abandonment of the Old-Light Anti-Burgher Seceder Presbyterian Church to pursue a restoration of New Testament Christianity; this movement has come to be known as the Restoration Movement. One of the central pillars of doctrine for the Restoration Movement has been the doctrine of baptism; the key factor of which is its essential part of salvation and regeneration in Christ. This has lead many, especially in the Reformed tradition, to dismiss those in the Restoration Movement as heretical baptismal regenerationists, and as such associated with cults like Mormonism, leading people "captive" into doctrinal error. Is this an accurate depiction, demagoguery or simple ignorance? This paper shall argue that this is an inaccurate depiction and seek to put forth the common view of baptism in the Restoration Movement as distinct from the common understanding of baptismal regeneration, while pointing to key factors that play a role in popular inaccuracies.
DEFINING REGENERATION Regeneration is a term that is pregnant with meaning. The mere application of the word to a subject implies an antecedent status of death. One who is regenerated is one brought to new life. The Greek word translated as regeneration only appears twice in the New Testament. A lexical analysis of this word shows that, to be regenerated is to "experience a complete change in one's way of life to what it should be." It is evident that the first usage of this word, in Matthew 19:28, is clearly connected to an established Jewish association to the eschatological resurrection from the dead. Its second usage, in Titus 3:5, however is connected to baptism in the phrase "washing of regeneration." This connection will be explored further later, but association between regeneration and new life stands. All other import to the meaning of regeneration is made through logical association. One of the most prominent associations is found in John 3. In this passage Christ is sharing with the prominent Pharisee Nicodemus that citizenship in the kingdom of God is only possible if one is "born again." Being born again or regenerated is a resurrection and re-creation of the fallen soul and spirit of the individual by the Holy Spirit. J. I. Packer looks at regeneration as the concept of "God renovating the heart, the core of a person’s being, by implanting a new principle of desire, purpose, and action, a dispositional dynamic that finds expression in positive response to the gospel and its Christ." This analysis by Packer breaks down the internal components of the new birth. Regeneration is an instantaneous event that reorients the individual to continue in the process of sanctification with a proper relationship with God. Though there has been variance to the concept of regeneration over the course of Christian history, what was just presented is a basic understanding that is widely accepted today across denominational lines. What seems to be more disagreed upon today is where regeneration fits in the ordo salutis (order of salvation). This is where the Restoration Movement theology collides with Reformed theology. Reformed theology puts regeneration early in its ordo salutis but sees baptism as coming later. Restoration Movement theology, on the other hand sees them as the same event. Because of this the Restorationist is lumped with the Catholic and the Lutheran and labeled a baptismal regenerationist. It will be demonstrated later that this is a false association. Now that an understanding of regeneration has been established, there must be an understanding concerning baptism.
DEFINING BAPTISM
The Mode
Baptism is a term that comes from an Anglicized transliteration of the Greek verb baptizw (baptitzo). Because it is a transliteration it has, to a certain degree, lost the import of meaning as the mode of practice of baptism has changed over the centuries. This has led to its use in conjunction with practices such as pouring and sprinkling. Fundamentally, however it means, "to immerse," and has been used by some like Josephus to refer to a ship sinking. Within the Christian religion it has become the proper term for the initiatory rite performed as one enters into the Body of Christ. The Subject There is no question, in the whole of Christendom, that repentant adults are indeed proper subjects for baptism. There is also little uncertainty that young individuals, having reached a certain point of volitional independence and understanding of their sin and need for Christ, are equally proper candidates for baptism. The debate concerning the proper subjects of baptism is therefore squarely centered on infants and children too young to understand the basics of the sin and the Gospel. Driving this discussion at a fundamental level is the doctrine of original sin. While a thorough examination of this doctrine is outside the bounds of this paper, it is important to point to its contribution to the wide practice of infant baptism. The idea of infants inheriting a sin nature can be traced as early as the writings of Irenæus, in which he declared that man is "born in sinfulness." The ideas of a total depravity and the inheritance of guilt with regards to original sin, however, were not solidified until the writings of Augustine. The logic followed that, due to the pervasive nature of original sin and the church's position that baptism affects regeneration; infants became important subjects for baptism, lest they die and be barred from heaven. The Reformers, Luther and Calvin, maintained this doctrine and it lives on in many of the denominations birthed through the Reformation. Though there has been some variance in the Restoration Movement with regard to this doctrine, Alexander Campbell held to a pre-Augustinian view that is commonly referred to as semi-Pelagianism. In Campbell's view man inherits a partial depravity, what he calls "hereditary imbecility," yet is "not under an invincible necessity to sin." Unfortunately Campbell never fully fleshed out a doctrine that counters original sin. It was the work of the Restoration Movement theologian Jack Cottrell that brought a counter to original sin, namely original grace. Cottrell's doctrine of original grace is the fruit of a reexamination of Romans 5:12-19. This passage has traditionally been foundational to the doctrine of original sin, but according to Cottrell this is due to a misunderstanding. Traditionally read, it is understood that Adam's sin was universal in its effect. At this point Cottrell has no disagreement saying, "Through Adam's one sin this condemnation came upon 'all men,' the whole human race." It is the failure to see the parallel magnitude of Christ's work, demonstrated by Paul, that Cottrell illustrates. While the effects of Adam's sin are indeed universal, the work of Christ is parallel in its universality. To this he asserts, "That the making righteous is universal does not result in universal salvation, of course, since it applies to all [emphasis in original] men only in reference to the sense in which they are made sinners by the one sin of Adam." The conclusion is then that, though they should be, no infants are born a depraved sinners because of the righteousness of the Second Adam. An individual then has four elements at play in his spiritual journey. The first is original sin, though it is only theoretical due to the all-sufficient work of Christ. Christ's work then bestows original grace that is experienced by every person that comes into existence. This covers infants, children, and the mentally disabled anyone who does not have the volitional independence to understand their personal sin and need for a Savior. As individuals grow into an age of accountability original grace is lost due to their personal sin. They are therefore lost, unsaved and destined for hell. Should they become convicted of their personal sin and repent they will move into a state of personal grace, or salvation. This discussion is far from superfluous to the issue of baptism, because it is at this final point of transition from a state of personal sin to personal grace that one becomes the proper subject for baptism. Indeed, Augustine's argument for original sin was more born of the practice of infant baptism than the converse; and if original sin, with its inherited guilt and depravity, "is found wanting in biblical support, then the theological support for infant baptism also falls." In the baptismal theology of the Restoration Movement this issue of the subject and their position under original grace is monumental. If one is to understand the Restoration Movement's position on baptism properly the subject must be seen as having the ability to choose out of free will to act on their faith in Christ.
The Meaning Because it is the central argument of this paper to draw distinction between the accusation, that the Restoration Movement holds to the idea of baptismal regeneration, and the truth, that in the traditional sense it does not, a look at the meaning of baptism must begin with the classical proponents baptismal regeneration. The two that are commonly considered as classical proponents of baptismal regeneration are the Roman Catholic and Lutheran churches.
According to Classic Baptismal Regenerationists
Admittedly Roman Catholic doctrine has become less uniform over the years. The Catechism of the Catholic Church, however, will suffice to establish a baseline. According to the Catechism "Holy Baptism is the basis of the whole Christian Life," and a "sacrament of regeneration through water in the word." Reliant upon Titus 3:5 and John 3:5 the water is viewed as the "direct cause and actual means by which one is born spiritually," mystically called ex opera operato (from the work done). The baptismal water must first be consecrated and blessed by the Catholic Church. Once this takes place the water becomes "possessed" with the ability to impart God's grace. Baptism is thus seen as Christian initiation that is not only a picture of new birth into Christ but is in fact new birth and necessary for salvation. Luther spoke of baptism in very similar terms. Though he is not a proponent of ecclesiastically consecrated water having the power to save, he still sees water as the locus of effectual change. However, the water in itself is no "nobler than other water," it is God's word and command that sanctify it "so that it is nothing other than a divine water." In both of these systems the meaning of baptism and regeneration are completely intertwined and synonymous, warranting the label baptismal regernerationist. In fact, both see the sanctified water of baptism as the effectual component in regeneration.
According to Restoration Movement Theology Baptism is universally recognized as having some connection to conversion. As previously stated classic baptismal regenerationists see it as the effective agent in conversion. Still others in Reformed denominations see it as a sign, seal, or token of a conversion that has already taken place. This is articulated in the common anthem that baptism is an outward sign of an inward grace. The use of this phrase relegates baptism to, what Campbell called, a mere "moral example." This diminishes the New Testament's perspective, which in every instance that deals with its meaning "the only purpose with which it is connected is the salvation of sinners." Because of this Campbell came to see baptism as "the means of receiving a formal, distinct, and specific absolution, or release from guilt" by the penitent believer. Cottrell points out that those who view baptism as purely symbolic, limit baptism's meaning to its effects and deny "that baptism is also the specific time [emphasis in original] when God bestows his gifts of salvation."
This is where much of the confusion concerning the Restoration Movement's position on baptism has arisen. Restorationists see baptism as God's chosen occasion for imparting salvation, whereas baptismal regenerationists see baptism as effecting salvation. In fact, the most esteemed theologians in the Restoration Movement routinely and roundly deny the doctrine of baptismal regeneration. Campbell himself spoke directly to this when he wrote; "our opponents deceive themselves, and their hearers, by representing us as ascribing to the word immersion, and the act of immersion, all that they call regeneration." While the distinction between baptism and regeneration is narrow, it is never the less there and must be recognized. Cottrell irrefutably denies the accusation of baptismal regeneration by asserting, "There is no basis for ascribing any saving power to the baptismal water or to the act of baptism itself." He affirms that it is God alone who saves through the application of Christ's blood. The best way forward in further demonstrating the baptismal theology of the Restoration Movement, as distinct from that of baptismal regeneration, is then to look at some of the fundamental reasons behind the Restorationists' claim that baptism is the specific time or occasion that salvation is imparted.
BAPTSIM AS THE OCCASION OF SALVATION It is not enough to simply point to notable Restoration Movement theologians' denial of holding to the doctrine of baptismal regeneration. The distinctions must be demonstrated. The following section will show how Restorationist theologians have interpreted key passages leading to the view that baptism is the occasion of salvation rather than effecting salvation.
John 3:5
The first passage that must be examined is John 3:1-10. This passage was previously referred to here during the section on regeneration. If the word water in this passage is seen as relating to baptism, it suggests an absolutely essential relationship between baptism and regeneration. Many, like Michael Cocoris, have denied this connection, espousing that water is in fact a reference to the amniotic fluid of physical birth rather than new birth. But Cottrell counters that while physical birth is indeed present in the context of the passage (v.4) it is never used in such a way in the New Testament. Furthermore, suggesting that a person cannot be saved unless he is physically born presents an inane and obvious proposition in Christ's words. The grammatical structure of the phrase "born of water and the Spirit" in v.5 leaves no room for a symbolic interpretation either. As Cottrell points out that "there are simply two nouns, both of which are objects of the one preposition 'of' (ek) and are joined by the simple conjunction 'and' (kai)." The only conclusion is a clear reference to baptism. This is also the conclusion of Beasley-Murray. He wrote that, "As in Jn. 6:51 the exposition on eating the flesh of the Son of Man and drinking His blood cannot fail to bring to mind the Lord's Supper, so to reference the new birth by water and Spirit inevitably directs attention to Christian baptism." One more point needs to be made with regard to the common Restorationist interpretation that John 3:5 is referring to baptism. Another clue lies in John 3:10 when Jesus expects Nicodemus, as a teacher of Israel, to understand the concept of water and new birth. There have been broad attempts by many to establish Jewish proselyte immersion as an antecedent to Christian baptism. While there is not a direct one-for-one parallel between the two, there are strong themes that are shared. For instance, Aryeh Kaplan states that emerging from the Mikvah "is very much like a process of rebirth . . . when an individual enters the Mikvah, he is reentering the womb, and when he emerges, he is as if born anew." As a Jewish Rabbi, Kaplan's language looks undeniably similar to that of Jesus in the third chapter of John. It is quite possibly this frame of reference that Christ is appealing to when he speaks to Nicodemus in verse ten. If this is the case then there is even a clearer indication that it is indeed baptism to which Christ is referring in verse five.
Titus 3:5 The next text that must be examined is Titus 3:5. This verse is inherently parallel to John 3:5 in its theme of salvation in conjunction with water and the Spirit. Under the conviction that the washing of regeneration refers to baptism, Campbell develops further insights into the connections between these verses. In the earlier section on Defining Regeneration, the metonymy between regeneration and new birth was demonstrated. In his insights on these verses Campbell latches onto the imagery of birth. He asserts that birth is "not for procuring but for enjoying." In other words, a child is a living being prior to birth but with a limited existence. This existence cannot continue in perpetuity without one of two results, the child is born or dies in the womb. Therefore, the birth does not give the child life, but is the occasion at which the child is able to move into an existence where it can enjoy life to a fuller extent. Much like this, an individual in his fallen state is in a limited existence that cannot continue in perpetuity without resulting in eternal death or eternal life. Campbell's point is then that, like physical birth, the baptismal washing of regeneration does not procure new life but is the occasion at which new life can be enjoyed.
Cottrell points out that the key to this verse is the verb esosen, translated as "he saved us." He believes it is the key because it is in the aorist tense, which denotes a "single past completed action." In other words the "washing of regeneration" and the "renewing of the Holy Spirit" are a single temporal action that results in salvation. The combination of these insights puts forth an understanding that the washing of regeneration/rebirth and the renewing of the Holy Spirit are metonyms of baptism because it is the occasion at which God applies these soteriological aspects. In light of Paul's definitive statement that salvation comes through faith not works, this intimate relationship between baptism and regeneration is unbelievably uncomfortable to many who believe that baptism is a work. So to further dispel the accusation that the Restoration Movement holds to the doctrine of baptismal regeneration, the Movement's understanding of works and faith must be understood.
BAPTISM'S RELATION TO FAITH The New Testament unequivocally and undeniably teaches that salvation is a gift from God that no one can earn. There is no outward action that can merit God's grace; only faith in the atoning work of Christ on the cross, that makes grace possible, can appeal to God for this gift. In spite of such a clear message Peter confounds it with his assertion that "baptism now saves you." Many have dealt with this conflict of message through hermeneutical gymnastics, but the Restoration Movement has embraced wholly the natural reading of the verse. This embrace is not due to a belief in baptismal regeneration, but rather the understanding of the tension between faith and works. This tension exists primarily between the writings of Paul and James. Luther was so vexed by this tension that he wanted James stricken from the Canon. However, understanding that there are two types of works discussed in the New Testament can relieve this tension: "works of human merit" and "obedience of faith." Works of human merit are works that are tied to the Law. They are works of legalism, and it is these works that Paul is referring to when says that works have no bearing on salvation. Obedience of faith is done as an outflow of faith in Christ. It is the obedience of faith that James is referring to when he says, "faith without works is dead." Restoration Movement Scholar J.D. Thomas illustrates this by presenting a picture of a mother and her child. If the mother refused to nurse the child, the only conclusion would be that she has no love for it. The work of nursing is not meritorious, but a work driven by love that gives evidence of love. James draws a similar conclusion that the obedient act of offering Isaac was what justified Abraham by his faith. The act was evidence of faith. The only way to harmonize this with Rom. 4:2 is to understand a dichotomy between works of human merit and the obedience of faith. Thomas moves to the application of this principle when he says, "we have no right to say that Abraham or anyone else has ever received God's blessings on the condition of faith, before and without obedience of faith or without an expression of faith in some way." In the same way the Restoration Movement sees baptism as "faith expressed," or the obedience of faith to which James is speaking. If baptism is viewed in this manner then the accusation of belief in baptismal regeneration cannot stand because baptism is not viewed as a work that merits salvation.

CONCLUSION The phrase baptismal regeneration is a vague and difficult phrase. At face value it may fit nicely with baptismal doctrine of the Restoration Movement. However, it has come to be understood as presenting the water of baptism as effecting salvation in the believer's life. In this sense the term is incompatible with the doctrine of the Restoration Movement. It is their belief that baptism is an act of obedience that confirms the existence of faith in the individual and it is therefore God's chosen occasion for regeneration and the gift of salvation.

SELECTED BIBLIOGRAPHY

Book

Beasley-Murray, Mr. G.R. Baptism in the New Testament. First Edition ed. Wm. B. Eerdmans Publishing Company, 1973.

Campbell, Alexander. The Christian System (Classic Reprint). Forgotten Books, 2012.

Carson, D. A., and Douglas J. Moo. An Introduction to the New Testament. Kindle Edition ed. Zondervan, 2005.

Cottrell, Jack. Baptism: A Biblical Study. College Press Publishing Company, Inc., 1990.

________. Romans: Chapters 1-8. College Press Niv Commentary, Joplin: College Press Publishing Co, 1996.

________. The Faith Once for All: Bible Doctrine for Today. Logos Bible Software ed. College Pr Pub Co, 2002.

Erickson, Millard J. Christian Theology. 2 ed. Baker Academic, 1998.

Ferguson, Everett. The Church of Christ: A Biblical Ecclesiology for Today. Wm. B. Eerdmans Publishing Co., 1997.

Kaplan, Aryeh. Waters of Eden: The Mystery of the Mikvah. New York: OU/NCSY Publications, 2007.

Theological Dictionary of the New Testament. electronic ed. ed. ed. Gerhard Kittel, Bromiley, Geoffrey W.; Friedrich, Gerhard. Grand Rapids, MI: Eerdmans, 1964.

Louw, Johannes P., Nida, Eugene Albert. Greek-English Lexicon of the New Testament: Based on Semantic Domains. electronic ed. of the 2nd edition. ed. New York: United Bible Societies, 1996.

Packer, J.I. Concise Theology: A Guide to Historic Christian Beliefs. Wheaton, IL: Tyndale House, 1993.

Edited Book

Walter A. Elwell, ed. Order of Salvation. Evangelical Dictionary of Theology. Baker Academic, 2001.

Stanley E. Porter, and Anthony R. Cross, eds. The Meaning of the Verb ‘Baptize’. Dimensions of Baptism : Biblical and Theological Studies. London: Sheffield Academic Press, 2002.

Walter A. Elwell, ed. Regeneration. Evangelical Dictionary of Theology. Baker Academic, 2001.

Internet

Church, Catholic. “Catechism of the Catholic Church.” http://www.vatican.va/archive/ENG0015/_INDEX.HTM (accessed May 7, 2013).

Journal Article

Cocoris, G. Michael. “Is Water Baptism Necessary for Salvation?” Chafer Theological Seminary Journal 3, no. 1 (1997): Compton, R. Bruce. “Water Baptism and the Forgiveness of Sins in Acts 2:38.” Detroit Baptist Seminary Journal 4, no. 1 (1999): Cowles, Henry. “Baptismal Regeneration; as Supposed to be Taught in the Words of Jesus: “Born of Water and Spirit.” John 3:5.” Bibliotheca Sacra 33, no. 131 (1876): 426-427. Hicks, John Mark. “Stone-Campbell Sacramental Theology.” Restoration Quarterly 50, no. 1 (2008): 35 - 48. Howard, William Walden. “Is Faith Enough to Save? Part 3.” Bibliotheca Sacra 99:393, (1942): Irenaeus, Saint. “Demonstration of the Apostolic Preaching - Enhanced Version.” (2010): 137. Luther, Martin. “The Large Catechism - Enhanced Version.” (2010): 117. Onica, Paul. “A Survey of Baptismal Regeneration.” Affirmation & Critique 6, no. 1 (2001): 51 - 57. Tanton, Lanny Thomas. “The Gospel and Water Baptism: A Study of Acts 2:38.” Journal of the Grace Evangelical Society 3, no. 1 (1990): Thomas, J D. “Baptism and Faith.” Restoration Quarterly 1, no. 4 (1957): 166 - 171.

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[ 1 ]. R. Bruce Compton, “Water Baptism and the Forgiveness of Sins in Acts 2:38,” Detroit Baptist Seminary Journal 4, no. 1 (1999):., 7.
[ 2 ]. Lanny Thomas Tanton, “The Gospel and Water Baptism: A Study of Acts 2:38,” Journal of the Grace Evangelical Society 3, no. 1 (1990):., 31.
[ 3 ]. William Walden Howard, “Is Faith Enough to Save? Part 3,” Bibliotheca Sacra 99:393, (1942):., 101.
[ 4 ]. Johannes P. Louw, Nida, Eugene Albert, Greek-English Lexicon of the New Testament: Based on Semantic Domains, ed. Louw, electronic ed. of the 2nd edition. ed. (New York: United Bible Societies, 1996)., 41.53.
[ 5 ]. Theological Dictionary of the New Testament, ed. Gerhard Kittel, Bromiley, Geoffrey W.; Friedrich, Gerhard, ed. Theological-73, electronic ed. ed. (Grand Rapids, MI: Eerdmans, 1964-)., 688.
[ 6 ]. John 3:3
[ 7 ]. Walter A. Elwell, ed., Regeneration, 2 ed., Evangelical Dictionary of Theology (Baker Academic, 2001-05-01)., 1000.
[ 8 ]. J.I. Packer, Concise Theology: A Guide to Historic Christian Beliefs, ed. Packer (Wheaton, IL: Tyndale House, 1993).
[ 9 ]. Walter A. Elwell, ed., Order of Salvation, Evangelical Dictionary of Theology (Baker Academic, 2001)., 870.
[ 10 ]. Stanley E. Porter and Anthony R. Cross, eds., The Meaning of the Verb ‘Baptize’, Dimensions of Baptism : Biblical and Theological Studies (London: Sheffield Academic Press, 2002)., 8.
[ 11 ]. Theological Dictionary of the New Testament., 528.
[ 12 ]. Everett Ferguson, The Church of Christ: A Biblical Ecclesiology for Today (Wm. B. Eerdmans Publishing Co., 1997-08-06)., 198.
[ 13 ]. Saint Irenaeus, “Demonstration of the Apostolic Preaching - Enhanced Version,” (2010-07-27): 137., 103.
[ 14 ]. Alexander Campbell, The Christian System (Classic Reprint) (Forgotten Books, 2012-06-25)., 29.
[ 15 ]. Jack Cottrell, Romans: Chapters 1-8, College Press Niv Commentary (Joplin: College Press Publishing Co, 1996-06)., 360.
[ 16 ]. Ibid., 364.
[ 17 ]. Jack Cottrell, The Faith Once for All: Bible Doctrine for Today, Logos Bible Software ed. (College Pr Pub Co, 2002-11)., 9.3.
[ 18 ]. Ibid., 9.3.
[ 19 ]. Ibid., 9.3.
[ 20 ]. Ferguson, The Church of Christ: A Biblical Ecclesiology for Today., 198.
[ 21 ]. Millard J. Erickson, Christian Theology, 2 ed. (Baker Academic, 1998-08-01)., 915.
[ 22 ]. Catholic Church, “Catechism of the Catholic Church,” http://www.vatican.va/archive/ENG0015/_INDEX.HTM (accessed May 7, 2013)., §1213.
[ 23 ]. Paul Onica, “A Survey of Baptismal Regeneration,” Affirmation & Critique 6, no. 1 (2001): 51 - 57., 51.
[ 24 ]. Henry Cowles, “Baptismal Regeneration; as Supposed to be Taught in the Words of Jesus: “Born of Water and Spirit.” John 3:5,” Bibliotheca Sacra 33, no. 131 (1876): 426-427., 426.
[ 25 ]. Church, “Catechism of the Catholic Church”., §1257.
[ 26 ]. Martin Luther, “The Large Catechism - Enhanced Version,” (2010-07-28): 117., §4.2.
[ 27 ]. John Mark Hicks, “Stone-Campbell Sacramental Theology,” Restoration Quarterly 50, no. 1 (2008): 35 - 48., 38.
[ 28 ]. Cottrell, The Faith Once for All: Bible Doctrine for Today., 20.1.
[ 29 ]. Campbell, The Christian System (Classic Reprint)., 58.
[ 30 ]. Cottrell, The Faith Once for All: Bible Doctrine for Today., 20.1.
[ 31 ]. Campbell, The Christian System (Classic Reprint)., 272.
[ 32 ]. Cottrell, The Faith Once for All: Bible Doctrine for Today., 20.1.
[ 33 ]. G. Michael Cocoris, “Is Water Baptism Necessary for Salvation?,” Chafer Theological Seminary Journal 3, no. 1 (1997):., 11.
[ 34 ]. Jack Cottrell, Baptism: A Biblical Study (College Press Publishing Company, Inc., 1990-06-01)., 34.
[ 35 ]. Ibid., 35.
[ 36 ]. G.R. Beasley-Murray, Baptism in the New Testament, First Edition ed. (Wm. B. Eerdmans Publishing Company, 1973-03-15)., 228-229.
[ 37 ]. A Jewish pool for ritual immersion.
[ 38 ]. Aryeh Kaplan, Waters of Eden: The Mystery of the Mikvah (New York: OU/NCSY Publications, 2007)., 12-13.
[ 39 ]. Campbell, The Christian System (Classic Reprint)., 266.
[ 40 ]. Titus 3:5
[ 41 ]. Cottrell, Baptism: A Biblical Study., 142.
[ 42 ]. Eph. 2:8
[ 43 ]. 1 Peter 3:21
[ 44 ]. D. A. Carson and Douglas J. Moo, An Introduction to the New Testament, Kindle Edition ed. (Zondervan, 2005-08-23)., Kindle Loc. 16112.
[ 45 ]. J D. Thomas, “Baptism and Faith,” Restoration Quarterly 1, no. 4 (1957): 166 - 171., 167.
[ 46 ]. James 2:17
[ 47 ]. Ibid., 168.
[ 48 ]. James 2:21
[ 49 ]. Ibid., 170.