By Robin G. Jordan
In this sixth article in the series, “The New ACNA Catechism – A Closer Look,” we continue our examination of the questions and answers on the sacraments in Part II of Being A Christian: An Anglican Catechism. We will be looking at the four remaining questions about baptism and their answers.
106. What is the inward and spiritual grace set forth in Baptism?
The inward and spiritual grace set forth is a death to sin and a new birth to righteousness, through union with Christ in his death and resurrection. I am born a sinner by nature, separated from God, but in baptism, rightly received, I am made God’s child by grace through faith in Christ. (John 3:3-5; Romans 6:1-11; Ephesians 2:12; Galatians 3:27-29)
The answer to question 106 must be interpreted and understood in light of what the new ACNA catechism teaches elsewhere, that is, faith precedes the receipt of the Spirit and the Spirit is received in or at baptism.
The answer to question 106 cites John 3:35 in support of what it teaches. John 3:3-5 is one of a number of Scriptural passages that is cited in support of the belief in baptismal regeneration and the necessity of baptism to salvation. James Dunn and others, however, have pointed out in their writings that the reference to being born of water and the Spirit in this passage is a figure of speech, not a reference to baptism. In the Gospel of John our Lord uses figurative language in a number of his discourses. In the Old Testament water and Spirit mentioned together in what are actually references to the Spirit. Rather than talking about baptism, Christ is talking about the need for spiritual rebirth, which is clear from the passage that follows—John 3: 6-8.
The answer to question 106 also cites Romans 6:6-11.
We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free [Greek has been justified] from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus.
Citing this passage in support of the answer that the authors of the new ACNA catechism give to question 106 does not make sense unless accompanied by Romans 6:3-4, with its reference to baptism into Christ’s death. Romans 6:6-11 expounds the implications of Romans 6:6-11. The authors of the new ACNA catechism appear to have cited Romans 6:6-11 to make it appear that their answer to question 106 has the support of Scripture without considering whether the passage has any direct bearing on the answer.
The answer to question 106 also cites Ephesians 2: 12 and Galatians 3:27-29. Ephesians 2:12 speaks of the Ephesians past separation from Christ. In Ephesians 2 Paul tells the Ephesians that their faith is not their doing but a gift from God. Galatians 3:27-29 must be read within the context of the passages that precede it—Galations 3: 1-26. They emphasizes faith as the means by which we are made“sons of God.”
For the sake of clarity the authors of the new ACNA catechism would have done better to have given Scriptural references in parenthesis after the particular word or phrase in the answer to a particular question, to which they were claiming that it had some connection. Those studying the catechism could have then examined the Scripture reference and judged for themselves whether it had any connection to that word or phrase. In a number of instances the connection between an answer to a question and the Scripture references cited is not clear or self-evident. The Scripture references appear to have been largely cited to make the answer appear to have a basis in Scripture but in actuality do not establish any connection between what the catechism teaches and what the Scriptures teach.
107. What is required of you when you come to be baptized?
Repentance, in which I turn away from sin; and faith, in which I turn to Jesus Christ as my Savior and Lord and embrace the promises that God makes to me in this sacrament. (Acts 2:38)
The answer to question 107 is a paraphrase of the teaching in the 1662 Prayer Book Catechism:
Question. What is required of persons to be baptized?
Answer. Repentance, whereby they forsake sin: and faith, whereby they stedfastly believe the promises of God, made to them in that Sacrament.
The answer to question 107 also adds to the teaching of the 1662 Prayer Book Catechism, as can be seen from comparing the two answers.
108. Why is it appropriate to baptize infants?
Because it is a sign of God’s promise that they are embraced in the covenant community of Christ’s Church. Those who in faith and repentance present infants to be baptized vow to raise them in the knowledge and fear of the Lord, with the expectation that they will one day profess full Christian faith as their own. (Acts 2:39)
The answer to question 108 describes infant baptism as “a sign of God’s promise.”To what promise the answer to question 108 is alluding is unclear. It cites Acts 2:39 with its promise of the Holy Spirit as the source of the doctrine articulated in the answer. If this promise is the one to which it is referring, then it teaches that infant baptism is not the same as adult baptism. Elsewhere the new ACNA catechism teaches that faith precedes the receipt of the Spirit and the Spirit is received in or at baptism. In this view infants do not receive the Holy Spirit in or at baptism. Their receipt of the Holy Spirit and with it their regeneration and new birth are put on hold until they come to repentence and faith. They are also not made a child of God: “…but in baptism, rightly received, I am made God’s child by grace through faith in Christ.” Baptism that is rightly received is baptism received in repentance and faith.
109. What signs of the Holy Spirit’s work do you hope and pray to see as a result of your baptism?
I hope and pray that the Holy Spirit who indwells me will help me to be an active member of my Christian community, participate in worship, continually repent and return to God, proclaim the faith, love and serve my neighbor, and strive for justice and peace. (Hebrews 10:25; 12:14; 1 Peter 3:15; 1 John 1:9; 2:1)
The answer to question 109 ties receipt of the Holy Spirit to water baptism as does the answer to question 85. The Scripture references appear to have been added to make the answer appear to have a Scriptural basis. While they relate to attitudes and behaviors that are attributable to the Holy Spirit, the specific passages cited do not attribute them to the Holy Spirit.
While associating the gift of the Holy Spirit, regeneration, and new birth with water baptism, the new ACNA catechism teaches that only repentent believers receive these benefits of their baptism. Those who are unrepentent and have no faith receive no such benefit from their baptism. From the viewpoint of the new ACNA catechism the efficacy of our baptism, its power to produce the desire result or effect, is tied to our response to the gospel. Baptism is effacious only for those who repent and believe.
The Anglican Church contains several different recognized schools of thought on baptism. One school of thought holds the view of baptism stated or inferred in the new ACNA catechism. However, this view is not shared by all recognized schools of Anglican thought. It is one of a number of views found in the Anglican Church. Some Anglicans believe that baptism is always effects what it signifies. They take an ex opere operato view of the sacrament. Other Anglicans believe that the gift of the Holy Spirit, regeneration, and new birth may be received before, in, or after baptism. They may also received apart from baptism.
In the Introduction to To Be a Christian: An Anglican Catechism J. I. Packer maintains that the writing team followed three guidelines in drafting the document. The first of these guidelines is: “Everything taught should be compatible with, and acceptable to, all recognized schools of Anglican thought, so that all may be able confidently to use all the material.” As we have seen in our examination of the questions and answers in the catechism to date, the writing team did not follow this guideline but adopted a partisan approach, favoring one school of thought over the others. The result is that all are not able to use all the material in the catechism with confidence. As we have also seen, the catechism has other defects and weaknesses.
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