Questions and Answers
NEW COVENANT THEOLOGY
4. The New Covenant is comprised of the elect only. (Jer 31:31-34; 1 John 2:20; Hebrews 8) Why would we give the covenant sign to one who is not in the covenant? We are not in the New Covenant until we are saved.
5. Infant Baptism, and Full Covenant Theology, denies the doctrine of Unconditional Election. God does not elect you based on who your parents are and what they believe.
6. Infant Baptism denies Limited Atonement, too. The New Covenant is a Covenant in Christ's blood. For whom did He die and shed His blood? The elect. To say one who is not elect and not atoned for is in the covenant of His blood means Jesus died for all men and those excluded are excluded by their choice or by their failure to "take advantage" of the atonement, potentially made for them.
8. Baptism is a public profession of personal faith in Christ, signifying the reality of being born again. Can an infant profess faith? 5. Household Baptisms also show that the Household believed. Can infants believe? 9. Water Baptism is identifying with the death, burial and resurrection of Christ. Infants cannot do that.
ANSWER: Yes. Psalm 22:9-10; 71:6, and Luke 1:15, 41.
PEDOFAITH
9. If God promises that the children of believers are in covenant with Him, why then are there some children of believers who are never saved?
ANSWER: Because they are covenantaly elect and not decretaly elect. The Apostles warn against the danger of unbelief, apostacy, and being cut out of the root. Baptism grafts you into the new covenat root. Apostacy cuts you out. Those who have left show that they were never truely elect. Though they were Christians in the same sense that an unfaithful husband is still a husband.
ECCLESIOLOGY
7. Infant Baptism denies the regenerate nature of the church by purposefully including some non-elect in the membership of the church. One is a sheep or a goat. Goats are not members of the herd! (1 John 2:19; Matthew 7:21-23)
10. As Jesus is the only Mediator between God and men, what is His role as Mediator in the New Covenant? Part of that role as mediator is that He intercedes for Covenant Members. Jesus does not pray for the world, but only for the elect. (John 17:9).
ANSWER: He does pray, not for us only, but for the whole world. (1 John 2:2)
ECCLESIOLOGY
1. why females didn't get a covenant sign in the Old Covenant and they did get it in the New Covenant.
ANSWER: In the Old Covenant, both men and women, adults and children were baptized.
2. Why the argument for infant baptism does not lead to the conclusion of infant communion.
ANSWER: It does.
3. Why did Paul had to rebaptize two people? Is true understanding of the covenant sign that important? If a baby does think of baptism that it is just something wet on his head, than he didn't understand why he was baptized so Paul would have baptised him again.
ANSWER: They were baptized by heretics and sorceres.
Half Handed Cloud Lyrics
PSALMIC PRAISE
Along with the lyrics in this section I provide a reference the verses of Psalms in the Masoretic Psalter for nearly every line. Verses are from the Psalms unless otherwise noted. And astrix in the title indicates that the song comes primarily from a single psalm.
2. TONGUES THAT POSSESS THE EARTH INSTEAD (73, 14)
The unbelievers seem to have it good (73:12)
And I envied arrogance when I saw their prosperity (73:3)
They've no struggles, free from burdens
Common to mankind with lives that shine resplendently (73:4-5)
Pride is their necklace
They deck themselves out in violence (73:6)
The conceits of their minds know no limits ()
Mouths lay claim to heaven but tongues possess the earth (73:9)
They seem like they're doing fine (73:12)
And I've worshiped all this time (73:13)
Have I followed You for nothing, Lord?
Then you show me they walk on a ground that is slippery (73:18)
In Your mind they're a dream
When You wake their life's theme will be only a fantasy (73:20)
3. FOOT ON THE BRAKE LYRICS (20 , 11)
Some will trust in a chariot
Some will trust in a horse
But we trust in the name of the Lord
Our God will carry us (20:7)
Chariots will rust right off their wheels
(Trade some horses for automobiles)
Switch your car for a bus pass
Or ride on the subway
Either way you'll pass
Through the body of God
No matter if you ride or if you trod
You got so carried away
When you tried to decide which car to take
That you never took your foot off the brake
Let us go to Your house, Lord
Our feet stand in Your gates
May those who love you be
Secure within Your walls
And walking in the paths of Your halls
4. SUIT OF CLOUDS TO RIDE THE SKIES (18:9-14*, 68:15-16*, 65:11-13, 2:6, 48:2, 48:11, 50:2, 74:2, 76:2,)
Parted heavens and came down
Dark clouds He wore as a crown (18:9)
With feet on the backs of angels
On the wings of wind riding (18:10, 104:3)
Thick clouds His covering (18:11)
A visit to where earth dwells
Out of the brightness of His presence clouds advanced
Heavy full of snow that turned to rain (18:12)
Water trickled down the hills that came and danced
Under showers washing their terrain (104:13, 114:4, 65:11-13, 98:8))
Other mountains gaze at Zion
In envy of what God has done
It's where He'll dwell forever (68:16)
Extol Him who rides on the clouds (18:11)
Who rides in the ancient skies
Who dresses up in weather (97:2, 104:2)
Next follows the march of Jehovah upon the mountains. He descended upon the diminutive Zion, and how many more beautiful and more fruitful mountains were there, that were desirous of this honour. The fertile Bashan he had passed by, and here that mountain, which was one of the greatest in the land of Israel, draws the attention of the poet, and becomes the object of his song.
Thou mount of God, mount Bashan,
The mountain range, mount Bashan,
Why look with pride, ye pinnacled heights,
On these, which God hath chosen to dwell in ?
Jehovah shall inhabit them
Forever and ever.
The account is equally balanced with praise and sarcasm. Bashan is named, because it was situated beyond Jordan, and God could not dwell there, because it was without the limits of the promised land. — Zion was recently gained by conquest, and the remnant of the Jebusites was perhaps still in Jerusalem. Then too God dwelt in the vicinity of his conquered foes — a circumstance, which gave occasion to the sublime picture of his victorious progress, after he moved forward from Sinai.
From The Spirit of Hebrew Poetry by Johann Gottfried Herder
5. PRAISE AWAITS YOU (65*)
Praise awaits You up on Mt. Zion (65:1)
To You who hears prayers all men will come (65:2)
Overwhelmed by sins then you forgave (32:5, 78:38)
Buried transgressions in a grave ()
Blessed are the ones You choose to bring near You and live
In Your courts and in Your temple be (65:4)
Morning dawns and evening fades (65:8)
You call forth songs of joy (65:13)
Ends of earth and to the farthest sea (65:5)
No one can compare with You our Lord (89:6)
Every lost dream You restore (119:176)
We can't get enough of You
We're full of answered prayer
Taking refuge in Your shadow's wings (65:5)
Dressed in Holy majesty (65:6)
From the womb of dawn (65:8, 2:7)
Finer than the finest of our kings (48:3-5, 72:11, 76:12)
7. PICNIC FEW WANT TO ATTEND (19*)
Skies pour forth speech always
Your voice in the airways (19:1)
Awake those asleep, Lord whose
Only reward is this life here (59:5)
May those seeking not be
Put to shame because me (35:4)
Don't let those out looking
For you find a dead end instead (18:27)
Light the way with fires
A seeking heart inquires (18:28)
To the way you've hand-picked (67, 91:11)
Find you perfect
Set the picnic (23:5)
Dine or just stand far off
Counting places on the tablecloth
You look like we've all sketched
Think it's farfetched
Your arms outstretched
Avoids kisses and hugs
Like a snake with earplugs
That ignores the charmer's tune and
Stays immune to loving you
17. RAINBOW = WARBOW (104, Ezk 1:28, Rev 4:3, 10:1)
He wraps up in sunshine (104:2a)
And makes the wind his angel to proclaim
A tent made of starlight (104:2b)
A sending of the seasons and the rain (104:13)
He summons the sunrise (104:19)
And satisfies desires with good things (104:13, 24, 27-28)
Our God won't be silent (104:7, 35:22, 83:1, 109:1)
He stands under the rainbow and He sings:
"Where's my warbow strings?" (Ezk 1:28, Rev 4:3, 10:1)
THE SECOND COMMING
8. IN YOU NOW, BUT STILL BELOW
Show yourself Lord so no one can miss it
A time is set for appearing
Some don't live but some face You and kiss it
Not holding back the loud cheering
A shout from spouts of turn-about
Throughout the bout your heart held out
And holding very near
Is this elephant of years
Remembers that a peanut made of styrofoam
Fell from a leg of pants
It preserved all the past
And now it's gonna last
Your kingdom worked through all the earth like leaven
Rising in a lump of dough
What remains and what will change in heaven
In You now but still below
And lo the skies do cauterize
March with baton your heart held on
And holding very near
Is this elephant of years
Remembers that a peanut made of styrofoam
Fell from a leg of pants
It preserved all the past
And now it's gonna last
Last thing that is seen of earth
Is not the earth at all
Redemption from the fall
Within your fireball
9. EYES PEELED
Keeping our eyes peeled for the Master
Open up and look around for God
See his works and find Him standing near us
Be alert his presence to applaud
He's right here by our side
All along we're His Bride
He's right here
After dark He really likes to whisper
Into hair that covers up our ears
Tells us to be patient for the future
Draws us close and calls us all His dears
He's right here by our side
All along we're His Bride (2x)
He's right here
SACRAMENTAL RECAPTITULATION OF EDEN
1. EARTH OUTSIDE OF GHOST WILL ONLY BE QUICKSAND
I'm still your dad my son
I'm still your mom my daughter
But a fire guards the garden
And it led the way back home.
A home in folds of skin
Will make you thirst for water
And the water is the Spirit if the Spirit you'll enroll
Earth outside of ghost will only be quicksand
Garden was your dwelling place, but now you have been banned
Garden is overgrown so take me by the hand
Would you have preferred it if I'd left this ship unmanned?
If you follow me, you'll leave this dry grassland.
At the same time stay; you'll see through eyes of a headstand.
This world is still the Lord's
The devil is a squatter
And he can't give you a pardon when he's bound the earth to roam
The earth for him's a jail
It's going to get hotter
When I take You in my body and my heart becomes Your home.
6. RISE TO THE HEAVENS ON EVAPORATION
The oceans aren't filled up with wine for all we have is water
Who will bring about this wedding for the groom and daughter?
That's not a halo it's a lasso since you tell the truth
Gather in a see-through glass the morning dew
Then rise to the heavens on evaporation to the water inching up my neck
Sinking with no foothold since this beam is not a speck
Want to see what cones and rods cannot make out
Please reach down your pail to here and bail me out
Rise to the heavens on...
Flying a machine that can't be seen because it's cloaked
Begins to lose altitude the feathers have been soaked
With the water of a life made from dead weight
Show your sun behind the clouds evaporate
Rise to the heavens on...
11. YOU'VE BEEN FAITHFUL TO US CLOUDS
You get all the credit and You get all the praise
Got us out of messes and pulled us out of graves
We know You're among us in hearts that form a nation
You don't separate Yourself or hide behind some distant constellation
Always coming back to You source of every being
Living omnipresent so there's no sense in fleeing
Or need to plead your Spirit when bent to tie a sandal
You're a tenant in the earth we've more access to you than we can handle
Vertical in posture but kneeling in our hearts
Found you down here with us destroying the ramparts
You wash feet with kisses we worry to demean
You look up and say to us "This is the only way you can get clean."
18. TREE REPLANTED BACK IN EDEN
Chewing on the word of God
A tree replanted back in Eden
Garden under harden hardened heart
You're the one who made us now
To be at home with all this praise-talk
Make me ever change me to your art
Chewing word to change my words
A tree replanted back in Eden
Garden seeds to give the heart a start
You're the one who made us now
To be at home with all this praise-talk
Make me ever change me to your art
Making Priests: Leithart on Barker on Baptism
In her recent book on the temple origins of Christian worship (T&T Clark, 2007), Margaret Barker notes the various meanings attached to baptism in the NT. She disputes Paul Bradshaw’s conclusion that this variety means “the process of becoming a Christian was interpreted and expressed in a variety of ways,” arguing instead that there’s an underlying unity: “The little that can be recovered about the initiation of the ancient royal high priests suggests that this was the origin of Christian baptism.”
She even suggests that baptism “in the name” should be connected with the priestly vestments, which bore the name of the tribes of Israel and named the high priest as a holy one: “baptism ‘into/in the name of the Lord,’ meant marking as the high priest had been marked. . . . The person baptized became a high priest, or rather, part of the high priest, part of the Lord incarnate.”
posted by Peter J. Leithart on Saturday, April 5, 2008 at 4:08 pm
The Infant's Faith
He who mocks the Infant's Faith
Shall be mock'd in Age & Death.
He who shall teach the Child to Doubt
The rotting Grave shall ne'er get out.
He who respects the Infant's faith
Triumphs over Hell & Death.
William Blake
Justin Martyr & the Early Church
The writings of the first 150 years of the church (Didache, Shepherd of Hermas, Justin Martyr) describe believer's baptism without any mention of infant baptism. It's not just a question of an argument from silence; they discuss and describe who and how in such a way that believers are the subjects of baptism.
Justin the Philosopher, 2nd century apologist and martyr, was not right about everything, millinialism for instance, but on the subject of covenant nuruture he was right on. He said, "Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone."
Justin is here adressing adult converts to Christianity, as he was himself, about the transition from "children of ignorance" to "children of choice" which is figured and accomplished in Baptism. Unbelievers are "children of ignorance" and believers are "children of choice." Justin was not raised in a Christian home by Christian parents so he says he was brought up under "wicked training" and was thus a "child of ignorance." Yet, if we bring up our children in the fear and admonition of the Lord, will they grow up to say they "were brought up in bad habits and wicked training?" Absolutely not. So which are they, "children of ignorance" or "children of choice?" Unless Christian parents are raising their children as pagans, as Justin's parents did, there is no reason to treat them as such.
But since Justin never explicitly mentions infant baptism, many have interpeted this as evidence that he opposed the practice. He speaks many times about the circumcision which is his way of refering to baptism following "willing" and "repenting" and all such things. I believe there are two things we can say. Firstly, he was an adult convert, and he was a defender of Christianity in the intelectual forum of his day. His audience was surely adults not raised in the Church. As such, one may simply say that Justin is inconclusive on this subject. Yet the argument might be made that since he speaks of baptism elsewhere as having certain "pre-conditions" which infants cannot meet, and never makes an exception for infants, he is implicetly excluding them from the rite. However, as we have seen, it is unecessary to understand these "requirments" as being "pre-conditions" in a purely modern, legalistic, individualistic sense. Infants can and do enter into authentic relationships in which their identity is dynamicly intertwined with that of their parents. As such, infant children of Christians are never seperated from "willing" and "repenting" which is what being part of the family of God looks like. It cannot be shown that Justin's worldview excludes children from being intimately intertwined members of the family of God, children of the promise together with their parents. Lastly, no matter when you are baptized, you must continue to live by faith in order to ... As the Apostle says, "Do you think that since you have begun by faith you must now finish by works? Insanity. Salvation is from faith to faith." It follows that Justin does not conceive of willing and repenting as "pre-conditions" in the modern sense, but as "conditions" present before, durring, and after the Lord works faith in the heart of infants, whether new born infants or adult infants, according to his will, so that the benefits and grace of redemtion can be accepted by faith.
Here are the hard questions to ask if infant baptism was not the consistent practice of the church in the first three centuries (really, the first 15 centuries, but let’s just focus on the early church first):
1. The church was not afraid to debate doctrine on everything from Christ’s person to Scripture canon. If a new practice arose that the apostles did not practice, why is there no record of any debate on the subject?
2. The practice of infant baptism was universal geographically. This would mean the practice would have a starting point and then spread quickly between the time of the apostle John’s death (90AD) to the time of Origen’s birth (185AD), being the most silent and fastest spreading heresy of any heresy faced in the early church.
3. Why did infant baptism stop (for it existed in Judaism) and then start again with no statement of either the stopping of the practice in the New Testament or the starting of it in the historical record?
The Early Church accepted infant baptism because it was the practice of the apostles. Clement of Alexandria, Origen, Augustine, Hippolytus all testify that the practice was the apostles' practice, and I trust them as an early witness. The Early Church are authorities able to decree new pronouncements equal to the Scripture, and I trust them as authorities of their own time rather than those looking back like Erasmus or Menno.
Clarifications
I want to clarify that I do not believe that sacraments mediate grace as a kind of "third substance" between God and man. Nor do I believe that baptism amounts to “gas put in the tank” enabling you to merit justification. The sacraments of themselves do nothing. God is acting in the sacraments to communicate, or symbolize, the gift of life in Christ to us personally. It is a gift and it must be received by faith.
The sacramental gifts are like symbolic communication. But I would also like to say that no "relationally" symbolic communication is ever simply or merely symbolic. Of course the symbols we receive on the television are merely electrical impulses stimulating light emitting diodes that display colors. The car we see in the car commercial is not a real car for us, only colored shapes on a screen which our minds interpret as a car even though we cannot feel or small it and despite the fact that it is so small. Our minds recognize that this is a representation. But in relationships this is entirely different.
In any relationship, the nature or reality "symboled" to us is actually and effectively, yet not infallibly, communicated to us. We do not express affection for one another through words or gestures unless affection is the genuine gift we wish to actually give through these symbols. Of course hypocrites withhold the reality of the symbol of love and fellowship, but in a genuine friendship, we receive symbolic communication such as words of affirmation as genuine love for us. This act of giving and receiving is the essence of the relationship and what makes our communion possible. This "parachoretic," mutual-indwelling is not possible for finite beings without an objective and stable symbolic field. If there were not an actual material medium in which to set up sound waves for instance, an objective medium outside ourselves and not under our complete control, when you and I talked, you would not be able to tell where your thoughts end and mine begin.
The same thing happens when God communicates to us. God has created the universe in such a way that communication between distinct persons is possible. God does not normally speak directly into the mind because we would not be able to tell if it was our thoughts or his. We do not have omnipotent control over the paper and ink with which Holy Scripture symbolizes God's Word to us. Nor do we have control over the waters of Baptism in which the promises of the Gospel are communicated. In other words, we cannot make revelation, divine communication, say whatever we want it to. Since God it Truth, when he chooses to infallibly communicate his love and communion to us he does so in a tangible way that signifies and seals the Gospel promises to our lives, to our very persons by name. We can either accept that gift of communion by faith or reject it.
Gregory Nazianzen calls Baptism "the gift." This gift is the free grace of God, the saving and restoring activity of God in the world. Thus to receive the gift of Life in Christ promised to us in Baptism though faith means being united to the activity or "energia" of God and to enter into the life of mutual-indwelling that constantly takes place between the Persons of the Holy Trinity and overflows into the world.
