By Water and the Spirit - North Texas ConferenceBy Water and the Spirit: A United Methodist Understanding of Baptism C o n t e m p o r a ry United Methodism is attempting to recover

nBy Water and the SpiritMaking Connections for Identity and Ministry

GAYLE CARLTON FELTON

This study guide includes the full text of By Water and the Spirit:A United Methodist Understanding of Baptism, adopted by the

1996 General Conference of The United Methodist Church.

Revised and reprinted 1998. Reprinted 1999. Revised and reprinted 2002. Revised and reprinted 2006.

Book and cover design by Sharon A n d e r s o n

Images ©1997 PhotoDisc, Inc.

Scripture quotations, unless otherwise indicated, are from the New Revised Standard Version of the Bible, copyright © 1989by the Division of Christian Education of the National Council of tbe Churches of Christ in the USA. All rights reserved. Usedby permission.

Library of Congress Card Catalog No. 96-86603

ISBN 0-88177-201-1

B Y WATER AND THE SPIRIT: Making Connections for Identity and Ministry. Copyright © 1997 by Discipleship Resources. A l lrights reserved. No part of this book may be reproduced in any form whatsoever, print or electronic, without written permis-sion by the publisher, except in the case of brief quotations embodied in critical reviews or articles. For information regardingrights and permissions, contact Discipleship Resources, P.O. Box 340003, Nashville, TN 37203-0003; fax 615-340-1789.

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C o n t e n t sI n t r o d u c t i o n . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i

Session One—Where Are We? How Did We Get Here? . . . . . . . . . . . . . . . . . . 1

Session Two—Who Are We? Who Does God Intend Us to Be? . . . . . . . . . . . . . 9

Session Three—The Meaning of Baptism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 7

Session Four—The Baptism of Infants and A d u l t s. . . . . . . . . . . . . . . . . . . . . . . 2 7

Session Five—Nurturing People in the Life of Faith . . . . . . . . . . . . . . . . . . . . . 3 5

Session Six—Baptism in Relation to Other Rites of the Churc h . . . . . . . . . . . . 4 3

A p p e n d i x e sHistorical Divisions in the Christian Church (Chart) . . . . . . . . . . . . . . . . . . 5 1The Formation of The United Methodist Church (Chart) . . . . . . . . . . . . . . 5 2The Baptismal Covenant I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 3Disciplinary Items . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 7Developments Since 1996 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 8Helpful Resourc e s . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 0

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I n t ro d u c t i o nUnited Methodists have many questions about the sacrament of baptism. Thepurpose of By Water and the Spirit is to attempt to answer those questions. It issignificant in the life of the church because it tries to clear up some of the con-fusion that sometimes prevents us from appreciating this wonderful gift that Godhas given us. By Water and the Spirit is an official statement by our church to beused in teaching our people how United Methodists understand and practicebaptism. It is a resource for pastors, teachers, small group leaders, curriculumwriters, families, and others. It is intended to be a tool for making Christians, forfashioning people into disciples of Christ, and equipping them for ministry.

This study edition of By Water and the Spirit is specifically designed to be a doc-ument for practical use rather than a presentation of abstract theology. Its goal isto help United Methodists live more faithfully as God’s baptized people. Ther e s o u rce is organized into six teaching and learning sessions. In some sessions,there may be more material than you can cover, and participants can beencouraged to continue their study beyond the group. (Every participant shouldhave a copy of this study book.) Each session contains three types of material:the text of the document approved by the General Conference, commentaryabout that text, and suggestions for teaching it. Quotations from The Book ofD i s c i p l i n e within the reprinted text of By Water and the Spirit: A U n i t e dMethodist Understanding of Baptism reflect the wording of the 1992 edition, theversion in effect at the time the document was approved by General Confer-ence. Quotations from The Book of Discipline within the study commentary usethe wording of the 2004 edition.

Please remember that the document itself is the primary resource, and youshould focus on it. Other material is intended to offer further help. It is my hopethat you will be enriched by this study and motivated to explore other aspects ofour United Methodist history, theology, and practice.

Gayle Carlton Felton

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WH AT DO WE BE L I E V E?I once read an account of an imaginary softball tournamentbeing played between churches of various denominations—Baptists, Lutherans, Presbyterians, Roman Catholics, and oth-ers—including United Methodists. At one point in the game,a member of another denominational team exclaimed, “Oh,we just love to play ball with the United Methodists! Theyd o n ’t care what the rules are!” This little story is amusing, butit is also somewhat disturbing. Is it really true that we do notcare about any standards? Are we a church that allows peopleto believe in anything and to do whatever they wish? Shouldwe be such a churc h ?

Most of us would probably agree that we do not have to thinkand act alike about everything. Indeed, faithful UnitedMethodist Christians can and do disagree about many areasof our beliefs and practices. God does not deal with all of usin the same way. Our varying experiences—including fami-lies and friends, education and work, geographic regions andpolitical loyalties—affect our ideas. We need to allow otherChristians to disagree with us on some matters without doubt-ing their commitment to Christ. God uses other people, espe-cially those who think differently, to help us learn more abouthow to be faithful disciples.

Just because we may disagree about some things does notimply that “anything goes” or that we “don’t care what therules are.” There are certain basic beliefs that make up thefoundation of Christianity—for example, that God revealedthe divine nature and purpose to us in Jesus Christ. There arecertain ethical standards by which Christians are to live—forexample, that we act lovingly toward other people. Certainother beliefs are characteristic of the particular denominationsinto which the church of Jesus Christ is divided. Examples ofthis include: the Baptist mode of baptism by immersion; theDisciples of Christ practice of weekly Communion; the Pente-costal emphasis upon the gifts of the Holy Spirit; the Society ofF r i e n d s ’ custom of worshiping in silence; and the R o m a nCatholic requirement that only males can be priests. I tend tothink that no denomination has a monopoly on all of God’struth, and we should respect and learn from each other.

By Water and the Spirit: A United Methodist Understanding of Baptism

C o n t e m p o r a ry United Methodismis attempting to recover and re v i t a l i z eits understanding of baptism. To dothis, we must look to our heritage asMethodists and Evangelical UnitedB re t h ren and, indeed, to the founda-tions of Christian Tradition. Thro u g h-out our history, baptism has beenviewed in diverse and even contradic-t o ry ways. An enriched understandingof baptism, restoring the We s l e y a nblend of sacramental and evangelicalaspects, will enable United Methodiststo participate in the sacrament withrenewed appreciation for this gift ofG o d ’s grace.

Within the Methodist tradition,baptism has long been a subject ofmuch concern, even contro v e r s y. JohnWesley retained the sacramental theol-ogy which he received from his Angli-can heritage. He taught that in baptisma child was cleansed of the guilt oforiginal sin, initiated into the covenantwith God, admitted into the Churc h ,made an heir of the divine kingdom,and spiritually born anew. While bap-tism was neither essential to nor suff i-cient for salvation, it was the “ord i n a rymeans” that God had designated for

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SESSION ONE—Where Are We?How Did We Get Here?

United Methodists share many beliefs and morals with otherChristian denominations. But we also have certain points thathave been strongly emphasized throughout our history. Theseare our distinctive and defining positions. Some examplesinclude our insistence that God’s grace is freely available toall who will accept it, that we are to grow in holiness through-out our lives, and that one’s saving relationship with Christcan be lost by sin.

TH E SA C R A M E N T O F BA P T I S MIt is through the sacrament of baptism that we are given ouridentity as people for whom Jesus Christ lived, died, and wasresurrected. In baptism we are initiated into the Christianc h u rch; we are incorporated into the community of God’speople, the body of Christ. By baptism we are commissionedinto ministry; we are called to continue the work of Christ forthe redemption of the world. As we realize who we are (byG o d ’s grace), what kind of community we comprise, and withwhat mission we have been charged, we eagerly seek theinstruments that can aid us. By Water and the Spirit is offeredas an instrument for nurturing our faith. It is a teaching tool,planned with the aim of deepening commitment and provid-ing fuller knowledge and experience of the ongoing processof salvation. It is an instrument for evangelistic outreach, forcommunicating to other people the good news of Jesus Christ.It is an instrument for social justice efforts, for challenging andchanging the forces of oppression and violence. It is an instru-ment for proclaiming and portraying the radical nature ofbaptism and its consequences in our lives.

To study baptism is to study the Christian gospel. A l m o s tevery aspect of our faith can be viewed through the focusinglens of baptism. The sacrament teaches us much about whoGod is and how God acts toward us. It reveals to us who weare as human beings—our sad, sinful condition and the tri-umphant purpose that God has for our lives. How can ourbrokenness be healed? How can we, both as individuals anda society, become the people God created us to be? How arewe to be made reconciled, meaningful, joyous, compassion-ate, just? What does the church have to do with all of this?What is so special about the church, compared to otherhuman institutions? How does God’s love come to us throughthe church? What does it mean to speak of the sacraments asspecial means of grace?

OU R RO O T SAs we begin our study of baptism, it will be helpful to sketchthe history of the Christian understanding of the sacraments.Both baptism and Holy Communion have been practiced byChristians since the time of Christ. Before the Protestant

applying the benefits of the work ofChrist in human lives.

On the other hand, although hea ff i rmed the regenerating grace ofinfant baptism, he also insisted uponthe necessity of adult conversion forthose who have fallen from grace. Aperson who matures into moralaccountability must respond to God’sgrace in repentance and faith. Wi t h o u tpersonal decision and commitment toChrist, the baptismal gift is re n d e re di n e ff e c t i v e .

Baptism for We s l e y, there f o re, wasa part of the lifelong process of salva-tion. He saw spiritual re b i rth as a two-fold experience in the normal pro c e s sof Christian development—to bereceived through baptism in infancyand through commitment to Christlater in life. Salvation included bothG o d ’s initiating activity of grace and awilling human re s p o n s e .

In its development in the UnitedStates, Methodism was unable to main-tain this Wesleyan balance of sacra-mental and evangelical emphases.Access to the sacraments was limitedduring the late eighteenth and earlynineteenth centuries when theMethodist movement was largely underthe leadership of laypersons who werenot authorized to administer them. Onthe American frontier where humanability and action were stressed, therevivalistic call for individual decision-making, though important, was subjectto exaggeration. The sacramentalteachings of Wesley tended to bei g n o red. In this setting, while infantbaptism continued not only to bep r a cticed, but also to be vigoro u s l yd e f e n de d , its significance became weak-ened and ambiguous.

BY WATER AND THE SPIRIT

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R e f o rmation in the sixteenth century, the two major parts ofthe Christian church were Roman Catholicism and EasternO r t h o d o x y. In both of these churches certain ceremonies(including confirmation, penance, marriage, ordination, andextreme unction) were observed as sacraments—rites throughwhich God’s grace comes to God’s people. When MartinLuther in Germany and John Calvin in Switzerland brokeaway from the Roman Catholic Church, they kept only bap-tism and Holy Communion as sacraments. Other Protestantreformers led groups that interpreted these rites differently.Some, such as Ulrich Zwingli in Switzerland, practiced bap-tism and Holy Communion as occasions for rememberingChrist and our profession of faith, rather than as means ofgrace. The radical reformers, or Anabaptists, taught that bap-tism is an individual’s profession of faith; therefore, onlybelieving adults should be baptized. The family tree of UnitedMethodism can be traced through the Roman Catholic-Lutheran-Calvinist branch, particularly as it developed in theC h u rch of England. As a German Reformed minister, PhilipWilliam Otterbein, chief founder of the United Brethren inChrist, was grounded in the Lutheran tradition. The Evangeli-cal Church was begun by the work of Jacob Albright whosebackground was Lutheran and whose shaping influence wasMethodist. Clearly, United Methodism has major roots in thesacramental tradition of Christianity.

Along with its roots in the sacramental tradition, UnitedMethodism is also deeply grounded in Christianity’s evangeli-cal tradition. All of the founders of the various groups thatcame together as The United Methodist Church were deeplyinfluenced by pietism and its emphasis upon personal reli-gious experience, conversion, and commitment to Christ. Theblending of various influences to produce United Methodismcan be illustrated by remembering that another founder of theUnited Brethren was Martin Boehm, a Mennonite in theAnabaptist tradition. This combination of elements to form avital and life-transforming faith is characteristic of the workand thought of John We s l e y.

While we usually think of John Wesley as a Methodist, it isimportant to remember that he lived and died as an A n g l i c a npriest. Much of his theology comes out of the teachings of theC h u rch of England. (For us, as present-day United Methodists,this means that our closest “relative” is the Episcopal Churc h . )While questions about baptism were not extremely contro-versial in We s l e y ’s day, he, nevertheless, preached and wrotea good deal on the subject, usually referring to the baptism ofinfants. He taught that baptism is a good gift from God to thec h u rch, a significant part of God’s plan for bringing people tosalvation. Christian parents are expected to bring their infant

Later toward the end of the nine-teenth century, the theological views ofmuch of Methodism were influencedby a new set of ideas which hadbecome dominant in American culture .These ideas included optimism aboutthe pro g ressive improvement ofhumankind and confidence in thesocial benefits of scientific discovery,t e c h n o l o g y, and education. Assump-tions of original sin gave way beforethe assertion that human nature wasessentially unspoiled. In this intellectualmilieu, the old evangelical insistenceupon conversion and spiritual re b i rt hseemed quaint and unnecessary.

Thus the creative Wesleyan synthe-sis of sacramentalism and evangelicalismwas torn asunder and both its elementsdevalued. As a result, infant bapt i s mwas variously interpreted and oftenreduced to a ceremony of dedication.Adult baptism was sometimes inter-p reted as a profession of faith and pub-lic acknowledgment of God’s grace, butwas more often viewed simply as an actof joining the Church. By the middle ofthe twentieth century, Methodism ingeneral had ceased to understand bap-tism as authentically sacramental.Rather than an act of divine grace, itwas seen as an expression of humanc h o i c e .

Baptism was also a subject of con-c e rn and controversy in the Evangelicaland United Bre t h ren traditions thatw e re brought together in 1946 in TheEvangelical United Bre t h ren Churc h .Their early pietistic revivalism, basedupon belief in the availability of divinegrace and the freedom of humanchoice, emphasized bringing people tosalvation through Christian experience.In the late nineteenth and early

Session 1 – Where are We? How Did We Get Here?

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children to receive God’s grace through baptism. DespiteWe s l e y ’s understanding of the importance of the sacrament,he knew that God could bring people to salvation withouttheir having received it. He insisted strongly that simply hav-ing been baptized is no guarantee of anyone’s salvation. Bap-tism is a part of the lifelong process by which God works inour lives. The grace that comes to us in baptism must beresponded to and accepted in repentance and faith as wemature. One of We s l e y ’s most outstanding contributions toChristian theology was this creative synthesis of “sacramen-talism” and “evangelicalism.” He blended and balanced thefree gift of divine grace, which is made available to usthrough various means (including the sacraments), with thenecessity of our human response of faith and holy living.

When Methodism came to America with the European immi-grants in the 1760s, it entered a world very different from itsbirthplace in Great Britain. Wesley always insisted that onlyproperly ordained people be allowed to baptize and serve theL o r d ’s Supper. The Revolutionary War for independence fromGreat Britain made it impossible for American Methodists tocontinue receiving the sacraments in Anglican churches asWesley had envisioned. Until the official creation of TheMethodist Episcopal Church at the Christmas Conference of1784, there were no ordained Methodist ministers to offer thesacraments. Indeed, one of the pressing reasons for setting upa separate church was to be able to ordain ministers to meetthe demands for baptism and Holy Communion. The sacra-ments certainly continued to be practiced in A m e r i c a nMethodism. There were services for both sacraments even atthe camp meetings of the nineteenth century. However, it isundeniably true that We s l e y ’s creative synthesis—blendingand balancing sacramentalism and evangelicalism—weak-ened and fell apart in the American environment. Wo r s h i pservices tended to be informal occasions made up of preach-ing, singing, Bible reading, and praying. The evangelical sideof Methodism, with its stress upon the individual experienceof salvation, became dominant.

U n f o r t u n a t e l y, this evangelical aspect of Methodism alsodeclined in the latter years of the nineteenth century and earlydecades of the twentieth. The emphases on sin, repentance,faith, conversion, rebirth, and holiness became increasinglyu n p o p u l a r. These changes occurred, in varying degrees, in allof the predecessor denominations that have now m e rg e d t oconstitute United Methodism—The Methodist EpiscopalC h u rch; The Methodist Episcopal Church, South; TheMethodist Protestant Church; The Church of the UnitedBrethren in Christ; and The Evangelical Churc h .

twentieth centuries, both Evangelicaland United Bre t h ren theologianss t ressed the importance of baptism asintegral to the proclamation of thegospel, as a rite initiating persons intothe covenant community (parallelingc i rcumcision), and as a sign of the newb i rth, that gracious divine act by whichpersons are redeemed from sin and re c-onciled to God. The former EvangelicalC h u rch consistently favored the bap-tism of infants. The United Bre t h re np rovided for the baptism of bothinfants and adults. Following the unionof 1946, The Evangelical UnitedB re t h ren Church adopted a ritual thatincluded services of baptism for infantsand adults, and also a newly cre a t e ds e rvice for the dedication of infantsthat had little precedent in official ritu-als of either of the former churc h e s .

The 1960-64 revision of T h eMethodist Hymnal, including rituals,gave denominational leaders an oppor-tunity to begin to recover the sacramen-tal nature of baptism in contemporaryMethodism. The General Commiss i o non Worship sounded this note quiteexplicitly in its introduction to the newritual in 1964:

In revising the Order for theAdministration of Baptism, the Com-mission on Worship has endeavored tokeep in mind that baptism is a sacra-ment, and to re s t o re it to the Evangeli-cal-Methodist concept set forth in ourA rticles of Religion....Due re c o g n i t i o nwas taken of the critical re e x a m i n a t i o nof the theology of the Sacrament ofBaptism which is currently taking placein ecumenical circles, and of its theo-logical content and implications.


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The understanding of baptism was significantly affected andaltered. There was lessened appreciation for the church andits sacraments as means of divine grace, as well as a reducedsense of sin and need for spiritual transformation. I contendthat many of the present-day difficulties of United Method-ism—as shown starkly by our alarming membership declinefor the last four decades—have their roots in this tearing apartand discarding of our theological heritage.

IN RE C E N T YE A R SBy the middle of the twentieth century, infant baptism wascommonly understood by the various denominations of ourtradition as simply an act of dedication in which parentsthanked God for the child and pledged themselves to raisehim or her in the Christian faith. Little consideration was givento the role of God or to the church as a community of faith.Baptized children were officially designated as “preparatorymembers” of the church, but were usually treated as outsidersuntil they participated in services called “reception into mem-bership,” or later called “confirmation.” Such services wereoften viewed as “joining the church.” In many cases baptizedchildren were not welcomed to take Holy Communion untilthey had been through such a service and made their vowsp u b l i c l y. These practices clearly reveal that infant baptism wasrarely understood as a means of grace through which God istruly acting. The frequent use of the term “christening” is con-vincing evidence that infant baptism was seldom consideredto be “the real thing.” In teaching many diverse groups aboutbaptism, I have heard no question repeated more often thanthat of christening. Many United Methodists are astonished tolearn that none of our churches has ever had an official serviceof christening separate from infant baptism. No, not even ifthey were told so by the preacher!

By the 1960s many leaders of the church were realizing andbecoming concerned that we had lost our appreciation forbaptism as a sacrament. In the baptismal ritual of the 1964H y m n a l, there is an effort to begin the process of recovery.

The new rituals for baptismal services in the current H y m n a lsubstantially show more movement in the direction ofreclaiming the sacramental aspects of our heritage. Plainly,United Methodism is seeking to return to the Wesleyan syn-thesis that had been largely lost. In this effort to recover thesignificance of baptism as an act of God’s grace in the churc h ,we are joined by other denominations doing the same thing.

When the 1988 General Conference approved the current“Services of the Baptismal Covenant,” it recognized theneed for the church to study the meaning of baptism more

The commission provided a briefhistorical perspective demonstratingthat the understanding of baptism as asacrament had been weakened, if notd i s c a rded altogether, over the years.Many in the Church re g a rded baptism,both of infants and adults, as a dedica-tion rather than as a sacrament. Thecommission pointed out that in a dedi-cation we make a gift of a life to Godfor God to accept, while in a sacramentGod offers the gift of God’s unfailinggrace for us to accept. The 1964 re v i-sion of the ritual of the sacrament ofbaptism began to re s t o re the rite to itsoriginal and historic meaning as as a c r a m e n t .

In the 1989 The United MethodistH y m n a l, the Services of the BaptismalCovenant I, II and IV (taken from the1984 official ritual of the denomina-tion as printed in The Book of Serv i c e s)continue this eff o rt to reemphasize thehistoric significance of baptism. Theserituals, in accenting the reality of sinand of regeneration, the initiating ofdivine grace and the necessity of re p e n-tance and faith, are consistent with theWesleyan combination of sacramental-ism and evangelicalism.

United Methodism is not alone inthe need to recover the significance ofbaptism nor in its work to do so. OtherChristian communions are alsoreclaiming the importance of this sacra-ment for Christian faith and life. Toreach the core of the meaning andpractice of baptism, all have foundthemselves led back through the life ofthe Church to the Apostolic Age. Anecumenical convergence has emerg e df rom this eff o rt, as can be seen in thewidely acclaimed document, B a p t i s m ,Eucharist, and Ministry ( 1 9 8 2 ) .


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c o m p r e h e n s i v e l y. The General Conference authorized theGeneral Board of Discipleship to form a committee thatwould focus on this task. At the 1992 General Conference, thedocument produced by this committee was recommended forstudy throughout the denomination. Cokesbury published thedocument, accompanied by a study guide and a question-naire for feedback by individuals and groups. Taking theseresponses into consideration, the committee rewrote the doc-ument. In its revised form, By Water and the Spirit: A U n i t e dMethodist Understanding of Baptism, was approved as an offi-cial interpretive statement on baptism for the church by the1996 General Conference. The study edition that you are nowreading is designed to encourage the use and assist in theunderstanding of this statement.

Established by the General Confer-ence of 1988 and authorized to contin-ue its work by the General Confere n c eof 1992, the Committee to Study Bap-tism is participating in this process byo ffering a theological and functionalunderstanding of baptism as embodiedin the ritual of The United MethodistC h u rch. In so doing, the broad spec-t rum of re s o u rces of Scripture, Christiantradition, and the Methodist-EvangelicalUnited Bre t h ren experience has beentaken into account. The growing e c u-menical consensus has assisted us inour thinking.


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6 . Discuss the difference between a dedication and asacrament. Emphasize “that in a dedication wemake a gift of a life to God for God to accept,while in a sacrament God offers the gift of God’sunfailing grace for us to accept.” Ask participantsto share their memories about the use of the term“ c h r i s t e n i n g . ”

7 . Distribute copies of The United Methodist Hymnalto all participants. Have them find the “Services ofthe Baptismal Covenant,” noting that the location ofthese rituals toward the front is, in itself, symbolic ofthe renewed appreciation of their significance.Allow time for a very brief look at the various ser-vices, and state that upcoming study sessions willfocus much more closely upon them.

8 . Close the session with an opportunity for questionsand comments. Ask the participants to read SessionTwo in preparation for the next session.

TO EX PA N D TH I S ST U D Y• Use some of the excellent resources that are

available to teach what it means to be a UnitedMethodist Christian. A classic that has beenrepeatedly revised since 1955 is Major UnitedMethodist Beliefs by Mack B. Stokes. Newermaterials are Living Our Beliefs: The UnitedMethodist Wa y by Kenneth Carder; Why I Am aUnited Methodist by William H. Wi l l i m o n ;Meet the Methodists: An Introduction to TheUnited Methodist Churc h by Charles L. A l l e n ;The United Methodist Primer by Chester Custer;and The Making of Methodism by Barrie Ta b r a-ham. Curriculum resources in the area includeThis We Believe, We Are United Methodists,and Faithful Members. All of these are availablefrom Cokesbury. For purposes of this study onbaptism, these resources can provide excellentbackground information. Familiarity with themmay encourage participants to undertake fur-ther study—both in groups and as individuals.

• Many United Methodists would enjoy and bene-fit from knowing more about John We s l e y, ourf o u n d e r. Several excellent videos are availableand may be obtained through your annual con-ference media center. Suggestions include: J o h nWe s l e y, Proud Methodist and Through We s l e y ’sE n g l a n d.

Leader HelpsRE S O U R C E S A N D MAT E R I A L S

• Each participant will need a copy of this studyguide. Encourage the participants to make notesin their guides.

• Copies of The United Methodist Hymnal

SE S S I O N GU I D E1 . Begin by inviting the students to discuss the follow-

ing questions:• Is it true that United Methodists do not care about

s t a n d a r d s ?• Are we a church in which people can believe

and do whatever they wish?• Should we be such a churc h ?(If the class is large, divide it into smaller groups.)

2 . Lead the group in listing some of the things aboutwhich contemporary Christians disagree and inconsidering the reasons for such disagreements.The point here is not to persuade, but to make itclear that all Christians do not believe and liveexactly alike.

3 . Using the information in the section “The Sacra-ment of Baptism” on page 2, review the goals of thes t u d y, reminding the participants that baptism is notan isolated subject, but one to which every aspect ofthe Christian faith can be related. If the participantshave not had the opportunity to read the first chap-ter of the study guide, allow them time to read it.

4 . Use the information in the section “Our Roots” (p. 2)and the chart on page 51 to summarize our histori-cal understandings and practices of baptism. Ta k etime to trace the formation of The United MethodistC h u rch through the reunion of three majorMethodist branches in 1939 to form The MethodistC h u rch and its merger in 1968 with the EvangelicalUnited Brethren Church. Use the chart on page 52to help with this.

5 . Have the participants read the section “In RecentYears” (p. 5). Invite participants to describe theirown current understandings of both infant andadult baptism and to reflect upon how their ideashave been influenced by the developm e n t sexpressed in the section they have just read. Becareful to avoid making people feel criticized.


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BY WATER AND THE SPIRIT• For more information about We s l e y ’s understand-

ing and practice of baptism, see the first twochapters of This Gift of Water: The Practice andTheology of Baptism Among Methodists in A m e r-i c a by Gayle Felton.

• Read and discuss the following quotation byWayne Clymer:

The theology of baptism is underdevel-oped in the Methodist tradition. Webelieve that we should baptize, but weexpect little from it. People bring theirchildren to be baptized much as theybring them to the doctor to be vaccinated.They have it done and hope that it will dosome good. The congregation serves ass p e c t a t o r. Parents take vows which veryoften they have heard for the first timeand, under the pressure of the situation,may not hear at all (Membership MeansD i s c i p l e s h i p , pp. 25-26).

• Use these quotations from Wesley to stimulatediscussion.

In the ordinary way, there is no othermeans of entering into the Church or intoheaven…the benefit of this [the atoningdeath of Christ] is to be received throughthe means which he hath appointed;through baptism in particular, which is theordinary means he hath appointed for thatpurpose; and to which God hath tied us,though he may not have tied himself (From" Treatise on Baptism," 10:192).

Lean no more on the staff of that brokenreed, that ye w e r e born again in baptism.Who denies that ye were then made chil-dren of God, and heirs of the kingdom ofheaven? But, notwithstanding this, ye arenow children of the devil. Therefore yemust be born again (From "The Marks ofthe New Birth," 5:222).

[In baptism] a principle of grace is infused,which will not be wholly taken away,unless we quench the Holy Spirit of God bylong-continued wickedness....Baptism dothnow save us, if we live answerable thereto;if we repent, believe, and obey thegospel...(From "Treatise on Baptism,"1 0 : 1 9 2 ) .

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A SI N F U L PE O P L EWriting in the late 1930s, theologian H. Richard Niebuhrcriticized a kind of weak, superficial Christianity thattaught, “A God without wrath brought [people] without sininto a kingdom without judgment through the ministra-tions of a Christ without a cross” (The Kingdom of God inA m e r i c a, p. 193). This kind of cheap and falsely optimisticChristianity remains a dangerous heresy today.

At the very heart of the Christian faith is the realization thatwe are broken and needy people who are saved by thegracious act of God in Jesus Christ. The traditions thatmake up United Methodism have always insisted that sav-ing grace is freely available to all who will receive it.

The idea of sin is rather “out of style” in our contemporarys o c i e t y. We prefer to talk about “dysfunction,” “maladjust-ment,” “relationship difficulties,” or “social problems.”U n f o r t u n a t e l y, this unwillingness to look honestly at sin isnot limited to the secular society; it also deeply afflicts thec h u rch. One of the most common criticisms of our currentbaptismal liturgies is aimed at the “Renunciation of Sin”section (see p. 34 in The United Methodist Hymnal). Somepastors even go so far as to edit the ritual by omitting thereferences to “the spiritual forces of wickedness,” “the evilpowers of this world,” and “your sin.” This practice is evenmore frequent when the service is that of the baptism of aninfant. Frankly, I find this reluctance to speak of sin to bequite puzzling. How can anyone so much as glance at thedaily newspaper headlines or casually listen to the radioand television newscasts without being confronted withthe powerful, inescapable reality of sin? How can anyone,especially people who understand themselves to beChristians, view their own image in a mirror or pause fora fleeting moment of reflection, and not be faced with thecontinual struggle against sin? I am convinced that muchof the weakness of present-day Christianity results fromour unwillingness to acknowledge the presence andeffects of sin. After all, if there is no sin, there is no needfor a Savior. If we are not lost, we do not need the GoodShepherd to find us, much less die for us! Unless weaccept the reality of sin, the Christian gospel simply doesnot make sense.

We Are Saved by God’s Grace The Human Condition

As told in the first chapters ofGenesis, in creation God madehuman beings in the image of God—a relationship of intimacy, depen-dence, and trust. We are open to theindwelling presence of God and givenf reedom to work with God to accom-plish the divine will and purpose forall of creation and history. To behuman as God intended is to haveloving fellowship with God and toreflect the divine nature in our livesas fully as possible.

Tr a g i c a l l y, as Genesis 3 re c o u n t s ,we are unfaithful to that re l a t i o n s h i p .The result is a thorough distortion ofthe image of God in us and thedegrading of the whole of cre a t i o n .T h rough prideful overreach or denialof our God-given responsibilities, weexalt our own will, invent our ownvalues, and rebel against God. Ourv e ry being is dominated by an inher-ent inclination toward evil which hastraditionally been called original sin.It is a universal human condition anda ffects all aspects of life. Because ofour condition of sin, we are separat-ed from God, alienated from onea n o t h e r, hostile to the natural world,and even at odds with our own bestselves. Sin may be expressed as err a n tpriorities, as deliberate wro n g d o i n g ,

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SESSION TWO—Who Are We?Who Does God Intend Us To Be?

A BI B L I C A L GU I D EThe opening chapters of the Bible (Genesis 1-3) can guideour understanding here. It is not necessary to view thesestories as historical or scientific treatises. What is essentialis what they teach us about who we are, and who Godintends us to be. The Creation accounts affirm that sin isnot the first reality. These stories portray the action of apowerful God who brought all of creation into existenceand who then pronounced it “good.” God crowns the cre-ated universe with human beings, male and female, whoare loved by God and who are intended to live in a lovingrelationship with God, with each other, and with the nat-ural world. Tr a g i c a l l y, human beings reject God’s purposefor them; they put their own desires in place of the divinewill; they try to live apart from God. These actions ofhuman unfaithfulness result in separation from God, inalienation from each other, in antagonism to the naturalenvironment. Sin is not simply the human actions of dis-obedience; it is more profoundly the very condition ofhuman life. We are in a state of sin; we are sinful creatureswho live in a world that we have made sinful. Sin distortsour vision of God and of ourselves. Sin is much more thanindividual actions; it corrupts the institutions and practicesof our whole society. The stories of Genesis 1-3 are not justtales of long ago about a man named Adam and a womannamed Eve in a garden called Eden. These stories areaccounts of the lives of each of us, here and now. Everyday the serpent speaks and we respond. This is the badnews—we have made a mess of our lives, such a big messthat we are not able to clean it up by ourselves.

GO D’S SAV I N G GR A C EWe have heard the bad news of sin. Now we listen for thegood news—the gospel—the story of God’s action to save us.

God is not willing to leave us in sin; God acts to save us.The entire story of the Bible is the story of God’s efforts tobring us back into the loving relationships for which weare created. The God of the Bible is a God who acts in andthrough the events of human history. In the Old Te s t a m e n t ,we see that God chose a particular people—the Hebrews,Israelites, or children of Israel, later known as the Jews—tobe an instrument of divine purpose. Through the life of theHebrew community, God sought to make plain how God’speople were to live. By revealing the divine law and rais-ing up political leaders, priests, and prophets, God stroveto rescue human beings from the consequences of sin andto restore their relationship with God. The New Te s t a m e n tis the record of God’s greatest action to make our salvationpossible. God takes human form in the person of Jesus theChrist and reveals to us as much of the divine nature and

as apathy in the face of need, ascooperation with oppression andinjustice. Evil is cosmic as well aspersonal; it afflicts both individualsand the institutions of our humans o c i e t y. The nature of sin is re p re s e n t-ed in Baptismal Covenants I, II andIV in The United Methodist Hymnalby the phrases “the spiritual forces ofwickedness” and “the evil powers ofthis world,” as well as “your sin.”B e f o re God all persons are lost, help-less to save themselves, and in needof divine mercy and forg i v e n e s s .

The Divine Initiative of GraceWhile we have turned from God,

God has not abandoned us. Instead,God graciously and continuouslyseeks to re s t o re us to that loving re l a-tionship for which we were cre a t e d ,to make us into the persons that Godwould have us be. To this end Godacts pre v e n i e n t l y, that is, before wea re aware of it, reaching out to savehumankind. The Old Te s t a m e n tre c o rds the story of God’s acts in theh i s t o ry of the covenant community ofIsrael to work out the divine will andpurpose. In the New Testament story,we learn that God came into this sin-ful world in the person of JesusChrist to reveal all that the humanmind can comprehend about whoGod is and who God would have usbe. Through Christ’s death and re s u r-rection, the power of sin and deathwas overcome and we are set free toagain be God’s own people (1 Peter2:9). Since God is the only initiatorand source of grace, all grace isp revenient in that it precedes andenables any movement that we canmake toward God. Grace brings us


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will as our human minds are capable of comprehending.F i n a l l y, Christ suffers death, bearing the burden of humansinfulness and is restored to life, revealing the power ofGod. Christ’s ministry, death, and resurrection guaranteeG o d ’s ultimate victory over sin and evil, and make it possi-ble for each of us to share in that victory. God continuesthe work of Christ in the world through the Christianc h u rch and the lives of individual Christians. We are to beengaged in the great task of showing the world the savinglove of God and achieving reconciliation. Toward the endof the Bible, we find the vision of the created orderrestored to the loving relationship with God for which itwas originally designed before the intrusion of sin. We areassured that, even in the face of sin, suffering, and injus-tice, God and God’s people are at work and that the divinepurpose will be fulfilled at last.

John Wesley spoke and wrote much about what he calledprevenient grace—the grace that “comes before.” Thismeans that God must act first to enable us to act. Becauseour lives are so marred by sin, we are unable to achieveour own salvation. But God gives each person the capac-ity to respond to the offer of saving grace. We are peopleof moral responsibility because, through prevenient grace,we have “response-ability.” As we respond in trusting faith,God gives more grace for our empowerment to grow inholiness of life. As the early Methodists affirmed repeatedly:“Grace is free in all, free for all.”

RE P E N TA N C EAs We s l e y ’s description of his Aldersgate experience illus-trates, to have faith is to trust—to trust God instead of our-selves, to trust God as we know God in Jesus Christ insteadof any person, power, or possession. Faith requires our real-ization of the reality of sin in our lives and our helplessnessto free ourselves from it. When we become aware of the sinthat separates us from God and from others, we grieve anddesire change. This is repentance—sorrow for sin and turn-ing our lives around. Repentance is doing an “about-face”; itis ceasing to go in one direction and turning to go ina n o t he r. In the baptismal services of the early church, repen-tance was symbolically expressed by the person facing onedirection to renounce sin and then turning to face the oppo-site direction to affirm faith in Christ.

Repentance is an essential part of the larger experiencethat we often speak of as conversion. Conversion is aprocess of transformation through which we become thepeople God intends us to be. Repentance and conversionmust not be limited to any one occasion. Different peopleexperience conversion in different ways. For some, there is

to an awareness of our sinful pre d i c a-ment and of our inability to save our-selves; grace motivates us to re p e n-tance and gives us the capacity torespond to divine love. In the word sof the baptismal ritual: “All this isG o d ’s gift, off e red to us withoutprice” (The United Methodist Hym-n a l, page 33).

The Necessity of Faith for SalvationFaith is both a gift of God and a

human response to God. It is theability and willingness to say “yes”to the divine offer of salvation. Faithis our awareness of our utter depen-dence upon God, the surrender ofour selfish wills, the trusting re l i a n c eupon divine merc y. The candidatefor baptism answers “I do” to thequestion “Do you confess JesusChrist as your Savior, put yourwhole trust in his grace, and pro m i s eto serve him as your Lord...?” (T h eUnited Methodist Hymnal, p. 34).Our personal response of faithre q u i res conversion in which we turnaway from sin and turn instead toGod. It entails a decision to commitour lives to the Lordship of Christ,an acceptance of the forgiveness ofour sins, the death of our old selves,an entering into a new life of theSpirit—being born again (John 3:3-5,2 Corinthians 5:17). All persons donot experience this spiritual re b i rt hin the same way. For some, there is as i n g u l a r, radical moment of conver-sion. For others, conversion may bethe dawning and growing re a l i z a t i o nthat one has been constantly lovedby God and has a personal re l i a n c eupon Christ. John Wesley describedhis own experience by saying, “I felt

Session 2 – Who Are We? Who Does God Intend Us to Be?

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a moment of change so powerful that forever after theycan describe and date the event. For others, conversion ismuch more gradual; perhaps so much so that they can bet-ter look and recognize God’s work in their lives than theycan identify a specific time and event. We are people withvery different personalities and experiences; God honorsour differences by dealing with us in diverse ways. It is,then, very important that we never set up our own individ-ual experiences as the standard or test by which those ofothers are to be judged. For all of us, repentance and con-version must be ongoing throughout our lives. As we growin faith and trust God in Christ more deeply, we recognizemore things in our lives that demand repentance. Ourprocess of conversion needs to involve constant and con-scious turning away from sin and turning toward God.

The faith that is necessary for salvation requires us to dosomething—to surrender our lives in trusting obedience toChrist. But it is important to remember that our ability tohave faith is an ability that we have received as a gift fromGod. We can respond in trusting faith to God’s offer of sav-ing grace only because God has already given us this capac-i t y. Faith is not simply knowing or even believing the teach-ings of Christianity. It is entrusting our lives to Jesus Christ.

There is an old story about a daredevil who was about toride a bicycle across a tightrope strung over a deep gorg e .Seeking encouragement, perhaps, he asked the bystandersif they believed that he could perform this feat successfull y.Many of them cheered loudly and affirmed that, indeed,they believed that he could do it. The daredevil thenuncovered his bicycle and revealed that it had a secondseat. “All right,” he said, “who among the believers willride with me?” To have faith is to trust, to climb aboard,and take a lifelong ride with Christ.

ME A N S O F GR A C EG o d ’s grace comes to us in many ways. From the naturalworld around us, we see that God is a lover of beauty; wemarvel at the complexity and intricacy of created things.G o d ’s grace reaches out to us through other people as theyshow us glimpses of divine love or sometimes as they hurtus so much that we are driven to seek solace in God.Through the Holy Spirit, God works in us directly, espe-cially as we read the Scriptures, meditate and pray, or oth-erwise intentionally listen for the divine voice. God’s graceis revealed in the diverse experiences of our lives—in theglorious times when we are aware of God with us and inthe dark times when it may be only later that we realizewe were never alone.

my heart strangely warmed. I felt Idid trust in Christ, Christ alone forsalvation; and an assurance wasgiven me that he had taken away mysins, even mine, and saved me fro mthe law of sin and death.”

The Means by WhichG o d ’s Grace Comes to Us

Divine grace is made availableand effective in human lives thro u g ha variety of means or “channels,” asWesley called them. While God isradically free to work in many ways,the Church has been given by Godthe special responsibility and privi-lege of being the Body of Christwhich carries forth God’s purpose ofredeeming the world. Wesley re c o g-nized the Church itself as a means ofgrace—a grace-filled and grace-sharing community of faithful peo-ple. United Methodism shares withother Protestant communions theunderstanding that the pro c l a m a t i o nof the Wo rd through pre a c h i n g ,teaching, and the life of the Church isa primary means of God’s grace. Theorigin and rapid growth of Method-ism as a revival movement occurre dl a rgely through the medium of thep roclaimed Gospel. John Wesley alsoemphasized the importance of prayer,fasting, Bible study, and meetings ofpersons for support and sharing.

Because God has created and isc reating all that is, physical objects ofc reation can become the bearers ofdivine presence, power, and meaning,and thus become sacramental meansof God’s grace. Sacraments are e ffective means of God’s pre s e n c emediated through the created world.


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Christians believe the supreme means by which God’sgrace comes to us is the life, death, and resurrection ofJesus Christ. If a sacrament is understood as a specialmeans of grace, then Christ is the essential and centralsacrament. In sacraments God uses physical objects of cre-ation as vehicles of divine love. In the human life of Christ,God made the divine self most available to us.

The church can be understood sacramentally also. As theprimary institution designated by God to continue thework of Christ in the world, the church is itself a means ofgrace. God reaches us through the various ministries of thec h u rch—through the proclamation of the Word in preach-ing and teaching, through worship and music, through thefellowship of other Christians, through concrete acts ofcompassion, through work toward peace, justice, and lib-eration. In our baptism we are made a part of this commu-nity of faith and offered its ministries as a means by whichdivine grace works in our lives.

United Methodism has always valued the means of grace.John Wesley taught that the means of grace instituted byChrist were prayer, searching the Scriptures, receiving theL o r d ’s Supper, fasting, and joining with other Christians formutual nurture and accountability. Wesley stressed thenecessity of intentional Christian living and provideddirections for Methodist people to follow.

The sacraments of baptism and Holy Communion are spe-cial means of grace that God has given us. They are notsimply reminders of what Christ has done; they are actualchannels through which grace is made available. BecauseGod has chosen to use them, the physical elements ofw a t e r, bread, and wine (along with the words of the rituals)are sign-acts of divine love. They are a kind of divine“show and tell.” God communicates to us on a level thatwe can understand through the sacraments. But the sacra-ments do more than just help us to understand God; theyalso enable us to experience God. As good parents ten-derly care for their children by meeting their physicalneeds, those children, even as infants, begin to grasp whatit means to be loved. As we celebrate the sacraments, weexperience the tender, loving care of our parent God. Inpreaching, God’s love is made audible; so in the sacra-ments, God’s love is made visible (James F. White, I n t r o-duction to Christian Wo r s h i p, p. 170). In baptism we areinitiated into the church—the family of God; in theEucharist we are nourished and sustained in our ongoingjourney of faith. Both are precious and powerful means toreceive God’s grace.

God becoming incarnate in JesusChrist is the supreme instance of thiskind of divine action. Wesley viewedthe sacraments as crucial means ofgrace and aff i rmed the Anglicanteaching “that a sacrament is ‘an out-w a rd sign of inward grace, and ameans whereby we receive thesame.’” Combining words, actions,and physical elements, sacramentsa re sign-acts which both express andconvey God’s grace and love. Baptismand the Lord ’s Supper are sacramentsthat were instituted or commanded byChrist in the Gospels.

United Methodists believe thatthese sign-acts are special means ofgrace. The ritual action of a sacra-ment does not merely point to God’sp resence in the world, but also par-ticipates in it and becomes a vehiclefor conveying that re a l i t y. God’s pre s-ence in the sacraments is real, but itmust be accepted by human faith if itis to transform human lives. Thesacraments do not convey graceeither magically or irre v o c a b l y, butthey are powerful channels thro u g hwhich God has chosen to make graceavailable to us. Wesley identifiedbaptism as the initiatory sacramentby which we enter into the covenantwith God and are admitted as mem-bers of Christ’s Church. He under-stood the Lord ’s Supper as nourish-ing and empowering the lives ofChristians and strongly advocatedf requent participation in it. The We s-leyan tradition has continued to prac-tice and cherish the various meanst h rough which divine grace is madep resent to us.

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BY WATER AND THE SPIRIT4 . Discuss together, or in small groups, the first two

questions in paragraph 4 of the “BaptismalCovenant I” (p. 34 of T h e United Methodist Hym-nal or p. 53 in the study guide). Ask the participantsto reflect upon how they live out the answers tothese questions in everyday life. Then ask them tolook at the third question in this section. Encouragethe group to relate and compare their own experi-ences of repentance, trust, and conversion. It isimportant that members of the group understandgrace as the free, undeserved, and unearned favorof God. Many Christians struggle to accept the ideathat we are completely unable to save ourselvesand totally dependent upon the active love of God.Discuss the various ways or means that God’s graceis known in our lives. Encourage the sharing of per-sonal experiences.

5 . Give each participant a H y m n a l, and call attentionto the section of hymns on prevenient grace (Nos.337-360). Point out that these hymns are divided(note top right corner of page) into hymns of invita-tion and repentance. Read portions of No. 337“Only Trust Him,” No. 351 “Pass Me Not, O GentleS a v i o r,” and No. 357 “Just as I Am, Without OnePlea.” Discuss the meaning of some of these hymnsin light of the ideas in this session. Suggest thathymns in this section be used in personal devo-tional time in the days ahead.

6 . Wesley affirmed the traditional Anglican under-standing of a sacrament as “an outward sign ofinward grace, and a means whereby we receive thesame.” Discuss the meaning of this definition andhow our current understandings of baptism andHoly Communion differ from We s l e y ’s. Looktogether at paragraph one of the “BaptismalCovenant I.” As you discuss its meaning, focus onthe verbs: “initiated,” “incorporated,” “given,”“ o f f e r e d . ”

7 . Encourage the participants to read Session Three inpreparation for the next session.

TO EX PA N D TH I S ST U D Y• Read and discuss this quotation from Remember

Who You Are by William H. Willimon:

…to ask whether infants and children maybe baptized is to ask whether God’s graceand salvation are free enough, undeservedenough, unmerited enough, and great


• Copies of the study guide• B i b l e s• Current magazines and newspapers• Copies of The United Methodist Hymnal

SE S S I O N GU I D E1 . Have the group look together at the two accounts of

creation in Genesis 1 and 2 and at the story of theFall in Genesis 3. Depending upon their familiaritywith these Scriptures, read some portions aloud.Emphasize the creative work of God and the good-ness of the created order. Examine Genesis 3:7-24to find the results of sin. With members of the groupfollowing along in their Bibles, point out that thefirst chapters of Genesis are stories revealing theeffects of sin upon human beings in general. Then,at the end of chapter 11, the focus narrows to A b r a-ham, Sarah, and their descendants—the family, andeventually nation, chosen as a special divine instru-ment. Notice Genesis 12:1-3 as the first of manybiblical affirmations of the covenant between Godand Israel. (Other examples can be found in Isaiah19:24, 49:6, 51:2; and Romans 4:13.) Note particu-larly the last part of verse 3 in which the benefits ofthis special relationship are extended to all nations.Discuss the idea of the Jews as God’s chosen peo-ple. Strive to make clear that this is not a choice thatbestows privilege, but one that demands obedi-ence; it is a relationship through which Godreaches out to all people.

2 . Share newspaper and magazine clippings thatillustrate the reality of sin in its various manifesta-tions. Help the group to realize that the conse-quences of sin are not simply sensational violence,but rather they are the more subtle expressions ofour brokenness. Use examples that make it clearthat sin is seen throughout our society, not just inthe actions of individuals.

3 . The famous theologian Karl Barth was once askedwhether or not the serpent in the garden of Edenspoke with an audible voice. His answer is said tohave been, “Yes, it still does; I hear it every day. ”Encourage the group to discuss their own hearingand responding to the voices of evil.

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enough to include even children. Everytime we baptize a baby, we proclaim to allthe world that God’s grace is sufficient.And it is given freely to all....Faith itself isG o d ’s gift. Faith happens when I amgrasped by God, not when I grope aroundfor God. Where faith is understood ashuman grasping for God, only adults canbe baptized. Where faith is seen as thereception of a gift, infants may be candi-dates for that gift (pp. 66-67).

• Use Matthew 27:51 to illustrate the truth that thebarriers between God and human beings weredestroyed by the death of Christ. The curtaindivided the most holy place, where the presence

of God was believed to be most intense, from theparts of the Temple into which people could gomore freely. The most holy place was enteredonly by the high priest, only on the highest holyd a y, when he sprinkled the blood of a sacrificialanimal on the mercy seat, asking for God’s for-giveness of the people’s sin. It was a place ofm y s t e r y, of awe, of terror. But in the death ofChrist, God becomes accessible to us; the separa-tion caused by sin is healed.

• Use 2 Corinthians 5:18-20 to begin discussionof the role of the Christian church and of indi-vidual Christians in continuing Christ’s work inthis world.


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BI B L I C A L RO O T SChristian baptism has its roots in various Jewish rituals thatuse water as a sign of cleansing and renewal. When Jesuscame to John the Baptist to receive baptism, he was showingthat even though without sin himself, he was voluntarily shar-ing the burden of human sinfulness. His baptism by Johnmarked the beginning of his earthly ministry.

Jesus commanded the disciples then and commands thec h u rch now to baptize in the name of God who was madeknown to us in the life, death, and resurrection of Christ.Probably the earliest Christian baptisms were administered inthe name of Jesus only, but soon, as Christians came to betterunderstand the divine nature, baptisms recognized the triunepersonality of God traditionally expressed as Father, Son, andHoly Spirit.

God has chosen to use the sacrament of baptism as one of theways that divine love comes to us. The grace offered to us inbaptism is grace made available through the work of JesusChrist. When we receive baptism, the forgiving, cleansing,saving power of God is applied to our individual lives. This issuch an important part of God’s working with us that the risenChrist, in his last conversation with his disciples, specificallyinstructed them to baptize.

The word testament comes from a Latin term that can also betranslated as c o v e n a n t. Therefore, the two major parts of theBible could be called the Old and New Covenants; indeed, insome English versions these names are used. Our God is acovenant-making God—one who chooses to come into rela-tionship with human beings, a relationship with promises andresponsibilities on both sides. The Old Testament is the storyof the “old covenant”—the covenant between God and thepeople of Israel. This covenant was first established whenGod appeared to Abraham and promised that he wouldbecome the father of a great nation, which would serve as aninstrument of the divine purpose. The sign of this covenantwould be the circumcision of all male members of the com-m u n i t y. God reaffirmed the covenant promise to A b r a h a m ’sdescendants—Isaac, Jacob, and Joseph. Over and over, thedivine promise is repeated: “I will take you as my people and

Baptism and the Life of FaithThe New Testament re c o rds that

Jesus was baptized by John (Matthew3:13-17) and commanded his disciplesto teach and baptize in the name of theF a t h e r, Son, and Holy Spirit (Matthew28:19). Baptism is grounded in the life,death, and re s u rrection of Jesus Christ;the grace which baptism makes avail-able is that of the atonement of Christwhich makes possible our re c o n c i l i a-tion with God. Baptism involves dyingto sin, newness of life, union withChrist, receiving the Holy Spirit, andincorporation into Christ’s Churc h .United Methodists aff i rm this under-standing in their official documents offaith. Article XVII of the Articles ofReligion (Methodist) calls baptism “asign of regeneration or the new birt h ; ”the Confession of Faith (EUB) statesthat baptism is “a re p resentation of thenew birth in Christ Jesus and a markof Christian discipleship.”

The Baptismal CovenantIn both the Old and New Te s t a-

ment, God enters into covenant re l a-tionship with God’s people. Acovenant involves promises andresponsibilities of both parties; it isinstituted through a special cere m o n yand expressed by a distinguishing sign.By covenant God constituted a serv a n tcommunity of the people of Israel,

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SESSION THREE—The Meaningof Baptism

I will be your God” (Exodus 6:7). Centuries later, Godrenewed this covenant with Israel after delivering the peoplefrom slavery in Egypt. At Mount Sinai, God through Mosesmade clear that Israel’s responsibility in the covenant was tolive faithfully according to God’s will as expressed in the Law.Making and renewing the covenant were usually expressed inceremonies in which the whole community participated.These ceremonies frequently involved the symbolic use ofblood, which the Israelites understood to be the very essenceof life. New members were received into the covenant com-munity through such ceremonies. Males were circumcised tomark them as a part of the community. Male children born tofamilies in the covenant community were circumcised ateight days of age.

S a d l y, the effects of human sinfulness proved to be so strongthat the people are unable to live up to their side of thecovenant. Over and over the cycle is repeated: The peoplesin by violating God’s law; God forgives and rescues themfrom the plight of sin; the people are unable to remain faith-ful; they fall again into sin. Much of the Old Testament is thestory of this broken covenant. Some of the prophets realizedthat the very nature of human beings had to be changed ifthey were ever going to be able to live faithfully in a covenantrelationship with God. These prophets spoke of a future timewhen God would act decisively to make this possible in anew covenant with God’s people.

A NE W CO V E N A N TChristians believe that this promised new covenant wasestablished by the life, death, and resurrection of Jesus Christ.Christ himself makes this explicit when he speaks of the wineat the Last Supper as symbolizing “the new covenant in myblood” (Luke 22:20). Throughout the history of the churc h ,baptism has been understood as the sign of this newcovenant. Baptism is the ceremony that identifies people ofall ages as participants in this covenant between God andhumankind. In accord with the Christian gospel’s affirmationof the equal value of all people before God, the sign of thenew covenant is offered to both males and females.

The use of the title “Baptismal Covenant” is a return to an ear-lier practice in Methodism. This title is an important expres-sion of our understanding of baptism as the occasion when anindividual is incorporated into the community of faith.

Just as Israel is a community in covenant relationship withGod since the time of Abraham, the Christian church is thecommunity of the new covenant established in and throughJesus Christ. Through the presence of the Holy Spirit, God

p romising to be their God and givingthem the Law to make clear how theyw e re to live. The circumcision of maleinfants is the sign of this covenant(Genesis 17:1-14, Exodus 24:1-12). Inthe death and re s u rrection of JesusChrist, God fulfilled the prophecy of anew covenant and called forth theC h u rch as a servant community (Jere-miah 31:31-34, 1 Corinthians 11:23-26). The baptism of infants and adults,both male and female, is the sign ofthis covenant.

T h e re f o re, United Methodistsidentify our ritual for baptism as “TheS e rvices of the Baptismal Covenant”(The United Methodist Hymnal, pages32-54). In baptism the Church declare sthat it is bound in covenant to God;t h rough baptism new persons are initi-ated into that covenant. The covenantconnects God, the community of faith,and the person being baptized; all thre ea re essential to the fulfillment of thebaptismal covenant. The faithful graceof God initiates the covenant re l a t i o n-ship and enables the community andthe person to respond with faith.

Baptism by Wa t e rand the Holy Spirit

T h rough the work of the HolySpirit—the continuing presence ofChrist on earth—the Church is insti-tuted to be the community of the newcovenant. Within this community, bap-tism is by water and the Spirit (John3:5, Acts 2:38). In God’s work of sal-vation, the mystery of Christ’s deathand re s u rrection is inseparably linkedwith the gift of the Holy Spirit givenon the day of Pentecost (Acts 2).Likewise, participation in Christ’sdeath and re s u rrection is inseparably


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continues the work of Christ in overcoming the effects of sinand bringing the world back into reconciled relationshipwith God.

WAT E R A N D SP I R I TChristian baptism is by water and the Spirit. Water plays amajor part in the biblical story of God and God’s people. Inthe acts of creation, God’s Spirit moved over and acted uponthe waters; the first animal life came forth from the water(Genesis 1:1-10 and 20-21). It has been suggested that this isone reason why the fish became an early symbol of Christian-i t y. As it was from water that physical life began, so it is fromwater that every human life comes into existence. The nour-ishing and protecting waters of the mother’s womb flow outas a new child enters the world. Some early baptismal fontswere shaped to resemble wombs to portray baptism as thesacrament of new life. In the conversation between Jesus andNicodemus in John 3:1-8, spiritual birth is said to be by waterand the Spirit. In contrast, water in the Scripture is also asso-ciated with death, as it is, of course, in our own experience.I n t e r e s t i n g l y, many early baptismal fonts were also made tolook like tombs to portray baptism as a kind of dying. Thestory of the great Flood in Genesis 6-9 shows God’s use ofwater to destroy sin. Yet even in the midst of so much deathby water, God rescued Noah, his family, and specimens ofanimals so that the earth might be repopulated and life con-tinue. The ark, the vehicle through which life was preserved,appropriately became and remains a symbol for the Christianc h u rch. In Romans 6:1-11, Paul describes baptism as dying tosin and rising with Christ. Even from the water of death, therecomes new life.

Other biblical accounts associate water with other salvationthemes present in baptism. The Hebrew people were freedfrom their slavery in Egypt by God’s action, which enabledthem to escape through the sea (Exodus 14:19-31). So, baptismis liberation from sin. As they wandered in the wilderness, Godprovided water to keep the Hebrews alive (Exodus 17:1-7 andNumbers 20:2-11). Baptism is not limited to a moment in time,but is God’s promise to sustain our spiritual life. By followingG o d ’s direction, the people of Israel eventually cross the Jor-dan River into the land that God had promised them (Joshua3:7-17). In John’s vision of the heavenly city where God’s pur-pose is finally fulfilled, there is the spring and a river “of thewater of life” (Revelation 21:6, 22:1). Baptism is God’s actionto fulfill the divine promise of salvation.

In all of these biblical passages, the Holy Spirit is involved asthe active presence of God working to carry out the divine willand plan. In some instances the work of the Spirit is simp l y

linked with receiving the Spirit(Romans 6:1-11, 8:9-14). The HolySpirit who is the power of cre a t i o n(Genesis 1:2) is also the giver of newlife. Working in the lives of peopleb e f o re, during, and after their baptism,the Spirit is the effective agent of salva-tion. God bestows upon baptized per-sons the presence of the Holy Spirit,marks them with an identifying seal asG o d ’s own, and implants in theirh e a rts the first installment of theirinheritance as sons and daughters ofGod (2 Corinthians 1:21-22). It ist h rough the Spirit that the life of faithis nourished until the final deliverancewhen they will enter into the fullnessof salvation (Ephesians 1:13-14).

Since the Apostolic Age, baptismby water and baptism of the HolySpirit have been connected (Acts19:17). Christians are baptized withboth, sometimes by diff e rent sign-actions. Water is administered in thename of the triune God (specified inthe ritual as Father, Son, and HolySpirit) by an authorized person and theHoly Spirit is invoked with the layingon of hands, in the presence of thec o n g regation. Water provides the cen-tral symbolism for baptism. The rich-ness of its meaning for the Christiancommunity is suggested in the bap-tismal liturgy which speaks of thewaters of creation and the flood, theliberation of God’s people by passaget h rough the sea, the gift of water in thew i l d e rness, and the passage thro u g hthe Jordan River to the promised land.In baptism we identify ourselves withthis people of God and join the com-m u n i t y ’s journey toward God. The useof water in baptism also symbolizescleansing from sin, death to old life,

Session 3 – The Meaning of Baptism

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assumed, but in others the Spirit’s role is plainly identified. Inthe Creation account in Genesis 1, it is the Spirit of God thatmoves over the waters. As the flood is receding, a dove—always a symbol of the Holy Spirit in the Scriptures—bringsNoah a sign of life returning. This symbol of the Spirit appearsagain in the Gospel accounts of the baptism of Christ. Thecloud by day and pillar of fire by night that guide Israelthrough the wilderness are visible forms of the Spirit’s presence.God is working in the life of God’s covenant community bywater and the spirit.

This discussion of the significance of water reminds us of theconfusion and, sometimes, the disagreements about howwater is to be used in baptism, and what quantity of it isneeded. Throughout our history, Methodism has offeredadults and parents of infants the choice of three modes—sprinkling, pouring, and immersion. In the absence of scrip-tural information on the subject, we believe that baptisms inthe early church were probably conducted in a variety ofstyles. Although it is common among some groups to insistthat Jesus was baptized by immersion, there is no clear evi-dence to this effect. Descriptions of Jesus and others goinginto or coming out of the water may simply refer to their step-ping off from and back onto the shore. Indeed, the very earlyuse of a shell as a symbol of baptism offers evidence thatwater may have been poured over the head of an individualwho was standing in or being held over water. All three tradi-tional modes have rich symbolic value. Sprinkling expressesboth the imagery of cleansing (Ezekiel 36:25-27) and of set-ting apart for service to God (Exodus 29:21). Pouringexpresses the outpouring of the Holy Spirit upon the personbeing baptized and upon the whole church (Acts 2:1-4, 17-18). Immersion expresses dying to sin and rising to new life,participation in the death and resurrection of Christ (Romans6 : 1 - 11 and Colossians 2:11-12). The rich symbolism of wateras discussed above can be most meaningfully experienced ifwater is used in ways and amounts that allow it to be seenand heard. This can be done with any mode of baptism.

The work of the Holy Spirit in baptism is signified by the lay-ing on of hands and the anointing with oil. Both of theseactions have roots in both the Old and New Testaments. Thelaying on of hands was a biblical symbol of consecration foran office or service and was understood to convey divineauthorization and empowerment. (See Numbers 8:10-11 ;27:18-23; Acts 6:5-6, 13:2-3 for examples.) In addition to theuse of this action in baptism, United Methodist bishops layhands upon people being ordained as clerg y. Anointing withoil is less common in our tradition, but it has a powerful sym-bolic significance, one which we ought to recover. In the

and rising to begin new life in Christ.In United Methodist tradition, thewater of baptism may be administere dby sprinkling, pouring, or immersion.However it is administered, watershould be utilized with enough gen-e rosity to enhance our appreciation ofits symbolic meanings.

The baptismal liturgy includes thebiblical symbol of the anointing withthe Holy Spirit—the laying on ofhands with the optional use of oil. T h i sanointing promises to the baptized per-son the power to live faithfully the kindof life that water baptism signifies. Inthe early centuries of the Church, thelaying on of hands usually followedimmediately upon administration ofthe water and completed the ritual ofmembership. Because the laying on ofhands was, in the We s t e rn Church, anact to be perf o rmed only by a bishop,it was later separated from water baptism and came to be called confir-mation. In confirmation the Holy Spiritmarked the baptized person as God’sown and strengthened him or her fordiscipleship. In the worship life of theearly Church, the water and theanointing led directly to the celebra-tion of the Lord ’s Supper as part of thes e rvice of initiation, re g a rdless of theage of the baptized. The current ritualsof the Baptismal Covenant rejoin theset h ree elements into a unified serv i c e .Together these symbols point to, antic-ipate, and offer participation in the lifeof the community of faith as it embod-ies God’s presence in the world.


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Bible, oil is a symbol of the Holy Spirit. In the Old Te s t a m e n t ,priests and kings were anointed with oil as a sign of their callby God into a special role; even objects were anointed to des-ignate them as holy. (See Exodus 30:22-38 and 1 Samuel16:1-13 for examples.) In the New Testament, anointing was asign of healing (Mark 6:13 and James 5:14), of hospitality andlove (Luke 7:36-50), and of the claiming and equipping bythe Spirit (2 Corinthians 1:21-22 and 1 John 2:20, 27).

In the practice of the church for centuries, baptism with water,laying on of hands with anointing, and receiving the elementsof Holy Communion were all combined in one service ofChristian initiation, regardless of the age of the person beinginitiated. While the churches of Eastern Orthodoxy retainedthis practice, the Roman Catholic Church and the Protestantc h u rches that developed out of it did not. The change in prac-tice was not the result of intentional theological decision, butrather an accidental, practical development. The RomanCatholic, Anglican, and other churches in western Europeinsisted that the laying on of hands with anointing could onlybe performed by a bishop. As the churches grew in numbersand spread out geographically, long delays occurred betweenbaptism by a priest or pastor and a visit by a bishop. This delayin receiving the laying on of hands with anointing meant post-ponement of participation in Holy Communion. (More will besaid about this in Session Five when we discuss confirmation.)The baptismal rituals of our present hymnal have reunitedthese aspects of Christian initiation into one service.

IN C O R P O R AT I O N I N T O T H E BO D Y O F CH R I S TBaptism brings people into the church—the body of Christ. Tospeak of the church in this way is to affirm that it is more thana human organization. The church is the instrument chosenby God to continue the work of Christ on earth. It functions ashis Body—his arms, his hands, his feet, and so on—by doingthe tasks that God has assigned it. Further, as the physicalbody is made up of diverse members with differing functions,so is the church. The body of Christ is a community of faith, afamily of God, composed of people who are in close fellow-ship with each other and with Christ.

The church initiates and incorporates new members throughthe sacrament of baptism. By receiving baptism, people haveparticipated in the ritual of initiation. They are members ofthe “catholic,” or universal, church of Jesus Christ—the bodyof Christ made up of all Christians, members of The UnitedMethodist Church—a denomination comprising a portion ofthe universal church, and members of their local churc h — apart of both The United Methodist Church and the churc huniversal. In paragraph 16 of the “Baptismal Covenant I” the

Baptism as Incorporationinto the Body of Christ

Christ constitutes the Church ashis Body by the power of the HolySpirit (1 Corinthians 12:13, 27). TheC h u rch draws new persons into itselfas it seeks to remain faithful to itscommission to proclaim and exemplifythe Gospel. Baptism is the sacramentof initiation and incorporation into theBody of Christ. An infant, child, oradult who is baptized becomes a mem-ber of the catholic (universal) Churc h ,of the denomination, and of the localc o n g regation. There f o re, baptism is arite of the whole Church which ord i-narily re q u i res the participation of theg a t h e red, worshiping congregation. Ina series of promises within the liturg yof baptism, the community aff i rms itsown faith and pledges to act as spiritua lmentor and support for the one who isbaptized. Baptism is not merely anindividualistic, private, or domesticoccasion. When unusual but legitimatec i rcumstances prevent a baptism fro mtaking place in the midst of the gath-e red community during its re g u l a rworship, every eff o rt should be madeto assemble re p resentatives of thec o n g regation to participate in the cele-bration. Later, the baptism should berecognized in the public assembly ofworship in order that the congre g a t i o nmay make its appropriate aff i rm a t i o n sof commitment and re s p o n s i b i l i t y.

Baptism brings us into union withChrist, with each other, and with theC h u rch in every time and place.

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congregation welcomes new people as members of “the bodyof Christ and in this congregation of The United MethodistC h u rc h . ”

Because the church is a community rather than a collection ofseparate individuals, baptism is not a private ceremony orsimply a personal transaction between an individual andChrist (although, as will be discussed in Session Five, a per-sonal relationship with Christ must be professed). The sacra-ment proclaims the good news of Christ to the whole churc h .Therefore, the appropriate occasion for baptism is within aservice of public, corporate worship. Most often this will bethe regular Sunday worship service of the congregation.

Because The United Methodist Church is only one part of thel a rger body of Christ, baptism also makes one a member ofthe universal church. Although there are differences betweenvarious groups in baptismal theology and practice, mostChristians recognize our fundamental unity in Christ. UnitedMethodists are continuing to work with other Christiansthrough efforts such as the National Council of the Churc h e sof Christ in the USA, the World Council of Churches, and theConsultation on Church Union. Our hope is that we can learnto love and appreciate each other and that eventually therewill be fulfillment of the prayer of Christ “that they may all beone” (John 17:20-23).

SI N A N D RE P E N TA N C EThe Bible teaches that sin is a condition, not simply a list ofcertain acts that we call “sins.” Sin is the inevitable state orc i rcumstance in which our lives are lived. Only God’s for-giveness can free us from the guilt and punishment of sin.G o d ’s gracious forgiveness, made available to us throughChrist, comes to us in baptism. This grace covers more thanthe personal sins that have been committed prior to receivingthe sacrament. We continue to sin throughout our lives andare continually in need of pardon. Baptism signifies thatG o d ’s forgiveness is always and repeatedly available to uswhen we repent.

The first question in the baptismal ritual (paragraph 4) asks fora statement of repentance. Throughout the ritual, there areaffirmations of divine forgiveness. Sometimes people are con-fused about how these references to sin are to be understoodwhen infants are being baptized. The questions in paragraph 4are, however, addressed to the parents or sponsors. Theseadults are speaking for themselves; they are not answering fortheir children. The sad reality is that infants are born into abroken and sinful world alienated from God. They cannotescape the evil influences of this world. As they mature, they

T h rough this sign and seal of our com-mon discipleship, our equality inChrist is made manifest (Galatians3:27-28). We aff i rm that there is onebaptism into Christ, celebrated as ourbasic bond of unity in the many com-munions that make up the Body ofChrist (Ephesians 4:4-6). The power ofthe Spirit in baptism does not dependupon the mode by which water isa d m i n i s t e red, the age or psychologicaldisposition of the baptized person, orthe character of the minister. It isG o d ’s grace that makes the sacramentwhole. One baptism calls the variousc h u rches to overcome their divisionsand visibly manifest their unity. Ouroneness in Christ calls for mutualrecognition of baptism in these com-munions as a means of expressing theunity that Christ intends (1 Corinthi-ans 12:12-13).

Baptism as Forgiveness of SinIn baptism God offers and we

accept the forgiveness of our sin (Acts2:38). With the pardoning of sin whichhas separated us from God, we arej u s t i f i e d — f reed from the guilt andpenalty of sin and re s t o red to rightrelationship with God. This re c o n c i l i a-tion is made possible through the atone-ment of Christ and made real in ourlives by the work of the Holy Spirit. Werespond by confessing and repenting ofour sin, and aff i rming our faith thatJesus Christ has accomplished all thatis necessary for our salvation. Faith isthe necessary condition for justifica-tion; in baptism, that faith is pro f e s s e d .G o d ’s forgiveness makes possible therenewal of our spiritual lives and ourbecoming new beings in Christ.


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will commit personal sins for which they need pardon. Thegrace of God received in baptism will continue to make thispossible throughout their lives.

Justification is another term for pardon or forgiveness. In othercontexts the word is used in reference to the act of carpenterslining up boards so that their angles are correct or to typistsspacing lines of print properly. When we are justified we are“moved to the correct position”; we are put in a right rela-tionship with God.

G o d ’s forgiveness of sin is to be accepted in faith. When anadult or youth is baptized, that individual professes faith as apart of the ritual, specifically in answer to the third question inparagraph 4. When an infant or young child is baptized, theparents or sponsors profess their own faith; the baptized willmake his or her own profession of faith later in life. In bothcases, the congregation professes the faith of the church byanswering the questions in paragraph 8 and joining in theA p o s t l e s ’ Creed in paragraph 9.

The grace of God, which comes to us through baptism, notonly forgives our sins, but makes us into new spiritual beings.We acknowledge the necessity of this when we speak ofbeing born again, born anew, born from above, born spiritu-a l l y, and other such terms. Without this change in our sinfulnature, we would immediately return to our old bondage insin. In one of the best-loved of Charles We s l e y ’s hymns, “OFor a Thousand Tongues to Sing,” he praises Christ by saying,“He breaks the power of canceled sin, he sets the prisonerfree.” It is only by being made into new creatures that we canenjoy new life in a restored and reconciled relationship toGod. John Wesley spoke of justification as “what God d o e sf o r us through his Son” and of new life as what God “works inus by his Spirit” (from “Justification by Faith,” 5:56). In otherwords, we are not only in a different relationship with God,but we are beginning to be new people. This new spiritual lifeis our sharing in the very life of the resurrected Christ. It iseternal life—a quality of life that begins now and continuesthrough eternity.

A JO U R N E Y O F HO L I N E S SThe physical birth of an infant is not an end in itself; it is thebeginning of a process toward maturity. Similarly, spiritualbirth is the beginning of a lifelong journey of growth in graceand holiness of life. Salvation is not so much an event as ajourney; it is dynamic, not static. God does not simply forg i v eour sin; God does not only give us new life; God also shapesus into the people God has created us to be. John We s l e ywrote that repentance is “the porch of religion,” faith is “the

Baptism as New LifeBaptism is the sacramental sign of

new life through and in Christ by thepower of the Holy Spirit. Va r i o u s l yidentified as regeneration, new birt h ,and being born again, this work ofgrace makes us into new spiritual cre a-t u res (2 Corinthians 5:17). We die toour old nature which was dominatedby sin and enter into the very life ofChrist who transforms us. Baptism isthe means of entry into new life inChrist (John 3:5; Titus 3:5), but newb i rth may not always coincide with themoment of the administration of wateror the laying on of hands. Our aware-ness and acceptance of our re d e m p t i o nby Christ and new life in him may varyt h roughout our lives. But, in whateverway the reality of the new birth isexperienced, it carries out the pro m i s e sGod made to us in our baptism.

Baptism and Holy LivingNew birth into life in Christ,

which is signified by baptism, is thebeginning of that process of growth ingrace and holiness through which Godbrings us into closer relationship withJesus Christ, and shapes our livesi n c reasingly into conformity with thedivine will. Sanctification is a gift of thegracious presence of the Holy Spirit, ayielding to the Spirit’s power, a d e e p e n-ing of our love for God and neighbor.Holiness of heart and life, in the We s-leyan tradition, always involves bothpersonal and social holiness.

Baptism is the doorway to thesanctified life. The sacrament teachesus to live in the expectation of furt h e rgifts of God’s grace. It initiates us intoa community of faith that prays forholiness; it calls us to life lived in faith-

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d o o r,” and holiness is “religion itself” (“Works,” 8:472). Thisprocess of growth in holiness is called sanctification. It is car-ried out by the activity of the Holy Spirit working in our livesto make us more like Jesus Christ.

Sanctification, or holiness, is a gift of divine grace, but it alsorequires human cooperation. We are responsible for utilizingthe various means of grace available to us. As individualsand as a community of faith, we are to open ourselvesincreasingly to the divine power to show us our sin, to rid ourlives of its effects, and to cultivate those qualities of life thatmake up authentic Christian character. Holiness involves ourpersonal relationship with God—sometimes called the verti-cal aspect of Christian living—and our social relationshipswith other people—the horizontal aspect. It is only whenboth of these aspects are transformed that our lives are trulyChristlike—”cruciform” or shaped in the image of the cruci-fied Christ. Personal piety is to be manifested in action forpeace and justice. Christians who know Christ as Savior andLord work to change the conditions of society that make oth-ers victims of discrimination, oppression, and poverty. JohnWesley made this clear when he wrote: “The gospel of Christknows of no religion, but social; no holiness but social holi-ness” (“Works,” 14:321).

God is not finished with us until the command of Christ is ful-filled—that we be “perfect…as your heavenly Father is per-fect” (Matthew 5:48). Wesley believed that this could happen,not because he thought that we are such good people, butbecause he knew that God is so great. God is both able andwilling to transform us. The goal is that love become “the soleprinciple of action,” that we are motivated by nothing elsethan the love of God and neighbor.

fulness to God’s gift. Baptized believersand the community of faith are obli-gated to manifest to the world the newredeemed humanity which lives in lov-ing relationship with God and strivesto put an end to all human estrange-ments. There are no conditions ofhuman life that exclude persons fro mthe sacrament of baptism. We strive forand look forw a rd to the reign of Godon earth, of which baptism is a sign.Baptism is fulfilled only when thebeliever and the Church are whollyc o n f o rmed to the image of Christ.


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c h u rch today is that this formula portrays God inmasculine terms. Emphasize that Christians recog-nize God as neither male nor female and both gen-ders as in the image of God, but that our languagemakes the expression of this difficult.

4 . Study together paragraph 10 (p. 54) of the “Bap-tismal Covenant I.” This portion of the ritual is oftencalled the “flood prayer”; it is comparable to theGreat Thanksgiving in the service of Holy Com-munion. Call attention to the importance of waterin the events of salvation history mentioned. A s kthe participants to recall ways that they have seenthe images of water used in services of baptism orother worship services.

5 . Ask the group to look through the baptismal ritualand list on newsprint (or a chalkboard) the points atwhich there are references to sin and to forg i v e n e s s ,or cleansing from sin.

6. Read the section “Water and Spirit” on page 19and the section “Baptism by Water and the HolySpirit” in By Water and the Spirit. Tell the partici-pants that in John We s l e y ’s sermon “The GreatPrivilege of Those That Are Born of God,” hespeaks of “...a vast inward change, a changewrought in the soul, by the operation of the HolyGhost; a change in the whole manner of our exis-tence; for, from the moment we are born of God,we live in quite another manner than we didbefore; we are, as it were, in another world”(19:224). Have the group discuss this quotationfocusing on the ways they experience the HolySpirit in their lives.

7 . Read the sections “Incorporation into the Body ofChrist” and “A Journey of Holiness” on pages 21and 23, and the sections in B y Water and the Spiritfrom “Baptism as Incorporation into the Body ofChrist” through “Baptism and Holy Living.” Pointout that The United Methodist Church recognizesthe necessity of providing ongoing support andencouragement in members’ lifelong journey ofholy living. Have the participants read ¶¶ 218 and219 of The Book of Discipline (reprinted on p. 57).Ask them to reflect on the ways that their congrega-tion helps members to “shoulder the burdens, sharethe risks, and celebrate the joys of fellow members”(¶ 218).


• Copies of the study guide• B i b l e s• Copies of The United Methodist Hymnal• Copies of The Book of Discipline• Chalkboard or newsprint• Chalk or felt-tip markers

SE S S I O N GU I D E1 . Ask the participants to read the section “Biblical

Roots” on page 17 and the sections entitled “Bap-tism and the Life of Faith” and “The BaptismalCovenant” in B y Water and the Spirit. Then readand discuss the account of Jesus’ baptism by John asrecorded in Matthew 3:13-17. Note the parallel sto-ries in Mark 1:9-11 and Luke 3:21-22. Provide abrief summary of the role of John the Baptist,emphasizing that he was a “bridge” between theprophets of the Old Testament and the Christiancommunity of the New Testament. Chapters 1 and 3of Luke will be especially helpful.

2 . Have the participants examine and discuss A r t i c l eXVII from “The Articles of Religion” and the secondand third paragraphs of Article VI from “The Con-fession of Faith.” These excerpts from The Book ofD i s c i p l i n e are reprinted on page 57. Use the fol-lowing questions to stimulate discussion: • What images come to your mind when you hear

the words regeneration, inner cleansing, and n e wb i r t h?

• What difference does it make in your life tounderstand baptism as a “mark of Christian disci-p l e s h i p ” ?

3 . Look together at paragraph 9 (p. 54) of the “Bap-tismal Covenant I,” noting the threefold structure ofthe profession of faith. Make the group aware thatthis question and answer form was the way that thecreed was used in early Christian baptism. The per-son being baptized would receive the water (eitherby immersion, pouring, or sprinkling) after eacha n s w e r. Note what is called the “Trinitarian bap-tismal formula” in paragraph 11—”in the name ofthe Father, and of the Son, and the Holy Spirit.”Here the triune nature of God is proclaimed. Whilethis is not the place for a distracting discussion ofthis controversial issue, the concern throughout the


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BY WATER AND THE SPIRITappreciated. If this appears to be true of yourgroup, consider using Chapter V of a denomina-tional classic—Major United Methodist Beliefs b yBishop Mack B. Stokes.

• Share with the group the first paragraph of theintroduction to the Services of the BaptismalCovenant in The Book of Wo r s h i p (p. 81). Pointout that the rituals for Holy Communion, marriage,and death and resurrection are to be used withinservices of public, corporate worship. All of theseare indicators of the recovery of the significance ofthe body of Christ in United Methodism.

• Use the first paragraph on page 32 of The UnitedMethodist Hymnal to encourage discussion ofbaptism as incorporating people into the commu-nity of the new covenant.

• To d a y ’s United Methodists are often rather reluc-tant to speak about being born again or spirituall yreborn. This is probably because of occasionaloverly simplistic uses of these terms or, in somecases, disturbing expressions of judgmental arro-gance on the part of people who use them freely.We should not, however, allow misuse of suchlanguage to keep us from an appreciation of thetruth that God’s grace not only forgives our sins,but also makes us into new people. Use the fol-lowing passages to encourage discussion of thisconcept: John 3:1-10, 2 Corinthians 5:17, and 1Peter 1:3-5.

• Use this quote from Baptism, Eucharist and Min-i s t r y (Geneva: World Council of Churches, 1982)as the basis for a discussion of the relationshipbetween baptism and Christian unity: “Throughbaptism, Christians are brought into union withChrist, with each other and with the Church ofevery time and place. Our common baptism,which unites us to Christ in faith, is thus a basicbond of unity....Therefore, our one baptism intoChrist constitutes a call to the churches to over-come their divisions and visibly manifest their fel-lowship” (p. 3).

• Use A Place for Baptism by Regina Kuehn(Chicago: Liturgy Training Publications, 1992) asa visual resource to expand participants’ h o r i z o n sabout the size, shape, and location of baptismalfonts and pools. Ask all to share what significancesuch features have or might have for people.

8 . Lead the group in talking about the nature of faithas revealed in this practice in the ancient churc h :Candidates for baptism or the parents of infants tobe baptized would knock on the closed outer doorof the church. When asked by the priest, “What doyou seek of the church?”, they would answer“Faith” and then be admitted to receive the sacra-ment. Ask the participants to consider what theiranswer would be if they were asked “What do youseek of the churc h ? ”

9 . Encourage the participants to read Session Four inpreparation for the next session.

TO EX PA N D TH I S ST U D Y• Call attention to Romans 6:3-11 and 8:1-17 as pas-

sages that help us to understand more deeply themeaning of baptism. Discuss this as much as timeallows, but especially encourage the use of theseScriptures for personal study and meditation.

• If questions about the mode of baptism areimportant concerns of your group, additionalScripture passages for consideration may befound in The United Methodist Book of Wo r s h i p,page 81.

• Lead the group in reading and discussing selectedportions of the Old Testament in which the con-cept of covenant is presented. Suggested passagesinclude the call of Abraham in Genesis 12:1-3;the account of an ancient covenant-making cere-mony in Genesis 15:1-21; and the institution ofthe practice of circumcision as the sign of thecovenant in Genesis 17. For the continuation ofthe covenant and the giving of divine law asI s r a e l ’s responsibility, see Exodus 19:1-6 and2 0 : 1 -17. The importance of blood in covenantmaking is illustrated in Exodus 24. Traces of thisidea are found in our saying that something bind-ing is “written in blood” and the concept of“blood brothers.” Jeremiah 31:31-34 contains abeautiful promise of the new covenant. Discusshow this covenant is to be different from the old.Examine 1 Corinthians 11:23-26, noting howJesus spoke of the shedding of his blood on thecross as signifying the establishment of a newc o v e n a n t .

• For many Christians the Holy Spirit remainssomething of a dull blur, a third person of theTrinity often referred to as “it,” little understood or

n

SA C R A M E N TA L UN D E R S TA N D I N GJohn Wesley defined a sacrament as “an outward sign of aninward grace, and a means whereby we receive the same”(from “The Means of Grace,” 16:188). Regardless of the age ofthe person being baptized, the active agent in the sacrament isGod. Divine grace comes to those who are baptized. The tra-ditions that have joined together to form The United MethodistC h u rch have always offered baptism to people of any age,from infants to the elderly. God’s grace is available for all; onecan never be too young or too old to both need and receive it.It is appropriate that different people are baptized at differentpoints in their lives. A child who is born in a Christian familyand will be brought up within the nurturing community of thec h u rch should be baptized as an infant. That child’s own pro-fession of faith in Christ will take place later in life when he orshe is competent to make such decisions.

AD U LT BA P T I S MAn adult who has grown up outside of the community of faithand, therefore, has never been baptized should receive thesacrament when he or she is ready to profess faith in Christ.Adult baptisms are most common in situations where theChristian faith is being proclaimed for the first time. This iswhy most baptisms mentioned in the New Testament are bap-tisms of adults. These people were being converted to faith inChrist from the non-Christian world. Adult baptism continuedto be the common practice as the gospel has been carried tovarious parts of the world through mission efforts. In the lateyears of the twentieth century, society is increasingly secular.Our period of history is often called the “post-Christian” era.The church is again in a missionary situation and must attendseriously to the conversion of adults who were either notraised in Christian homes and churches or who have rejectedtheir Christian identity as they grew up. Such adults need tobe carefully taught and nurtured. A new resource is nowavailable to guide this process in United Methodism. It waswritten by Daniel Benedict and is entitled Come to the Wa t e r s :Baptism and Our Ministry of Welcoming Seekers and MakingD i s c i p l e s. Through the use of such material, pastors and con-gregations can help adults prepare to commit themselves toChristian discipleship and be baptized or, if they have beenpreviously baptized, to reaffirm their commitment. Of course,

Baptism as God’s Giftto Persons of Any Age

T h e re is one baptism as there isone source of salvation—the graciouslove of God. The baptizing of a person,whether as an infant or an adult, is asign of God’s saving grace. Thatgrace—experienced by us as initiating,enabling, and empowering—is thesame for all persons. All stand in needof it and none can be saved without it.The diff e rence between the baptism ofadults and that of infants is that theChristian faith is consciously being pro-fessed by an adult who is baptized. Abaptized infant comes to profess her orhis faith later in life, after having beenn u rt u red and taught by parent(s) orother responsible adults and the com-munity of faith. Infant baptism is thep revailing practice in situations wherec h i l d ren are born to believing pare n t sand brought up in Christian homes andcommunities of faith. Adult baptism isthe norm when the Church is in a mis-s i o n a ry situation, reaching out to per-sons in a culture which is indiff e rent orhostile to the faith. While the baptismof infants is appropriate for Christianfamilies, the increasingly minority sta-tus of the Church in contemporarysociety demands more attention toevangelizing, nurturing, and baptizingadult convert s .

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SESSION FOUR—The Baptismof Infants and Adults

baptism is far from the conclusion of an adult’s journey offaith. She or he anticipates future growth in holiness and com-mitted discipleship.

IN FA N T BA P T I S MWhen I was growing up as a Methodist in a very small townin eastern North Carolina, I was occasionally challenged bymy Baptist friends to justify what they considered to be therather odd practice of baptizing infants. We Methodists andPresbyterians were a small minority group in the midst of aheavily Baptist population. I really grew up believing thatinfant baptism was something done by a few churches who,for whatever reason, had decided to be different from every-body else. As I have had opportunity to learn something ofthe history of Christianity, I have realized that it was the Bap-tists whose practice needed to be defended. Infant baptism isthe ancient and almost universal practice of the churc h ,beginning probably in the New Testament period. Only a fewgroups, such as Baptists and Disciples of Christ, limit baptismto adults.

In a very powerful way, it is in the baptism of an infant thatwe most authentically represent how God works in our livestoward salvation. While older people may believe that theyare capable of contributing to their own salvation, the sadtruth is that all of us are helpless in becoming the people Godwants us to be; we are utterly dependent upon divine grace.The glorious, joyful truth is that God loves us and takes theaction necessary to bring us into a reconciled relationshipwith God. This we see most clearly when the person receiv-ing baptism is an infant, plainly incapable of doing anythingfor himself or herself.

In this way, the baptism of people of any age is alike: It is asign and means of God’s grace. For the same reason, peoplewhose physical and/or mental condition is such that they can-not profess faith for themselves are eligible for baptism, just asthey are eligible for God’s love. The difference between adultb e l i e v e r s ’ baptism and infant baptism is that adults are capa-ble of rejecting divine grace. Therefore, adults must come tothe sacrament having made decisions of repentance and faith.The baptism of an infant looks beyond the moment of theevent toward later fulfillment in repentance and faith.

The baptism of an infant is an early step in that individual’slifelong journey of faith—a beginning, not an ending. It isessential that the maturing child be carefully nurtured in spiri-tual development and intentionally taught about the Christ i a nfaith and the life of discipleship. Otherwise, the baptismalgrace will be like seeds sown on stony ground; it will not

Infant baptism has been the his-toric practice of the overw h e l m i n gmajority of the Church throughout theChristian centuries. While the NewTestament contains no explicit man-date, there is ample evidence for thebaptism of infants in Scripture (Acts2:38-41, 16:15,33), and in early Chris-tian doctrine and practice. Infant bap-tism rests firmly on the understandingthat God pre p a res the way of faithb e f o re we request or even know thatwe need help (prevenient grace). Thesacrament is a powerful expression ofthe reality that all persons come beforeGod as no more than helpless infants,unable to do anything to save our-selves, dependent upon the grace of ourloving God. The faithful covenant com-munity of the Church serves as a meansof grace for those whose lives areimpacted by its ministry. Through theC h u rch, God claims infants as well asadults to be participants in the graciouscovenant of which baptism is the sign.This understanding of the workings ofdivine grace also applies to personswho for reasons of handicapping con-ditions or other limitations are unableto answer for themselves the questionsof the baptismal ritual. While we maynot be able to comprehend how Godworks in their lives, our faith teachesus that God’s grace is sufficient fortheir needs and, thus, they are appro-priate recipients of baptism.

The Church aff i rms that childre nbeing born into the brokenness of theworld should receive the cleansing andrenewing forgiveness of God no lessthan adults. The saving grace madeavailable through Christ’s atonement isthe only hope of salvation for personsof any age. In baptism infants enter


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develop and grow. Therefore, infant baptism is appropriateonly for children who will be raised and nurtured as Chris-tians. Usually this means having at least one Christian parent,although there are circumstances in which this role will beassumed by a grandparent, guardian, or other Christian adult.

If there is no likelihood that the faith process of which bap-tism is a part will be continued in the child’s life, baptism isbest postponed. The child may be baptized later if changedc i rcumstances mean that Christian nurture will be given orwhen he or she is sufficiently mature to profess his or her ownfaith. Pastors face difficult situations when they are asked tobaptize a child when there is no evidence that the child willbe raised as a Christian. Usually such requests come out ofp a r e n t s ’ misunderstanding of the significance of baptism.Often pastors can respond to such situations with loving con-cern by having an honest discussion with parents. The bestr e s o u rce for such a conversation is the baptismal ritual itself.Sharing with parents the serious significance of the vows thatthey will be taking before God and the church will oftenresult in a sobering appreciation of what they are undertakingwhen their infant is baptized. Some will sadly realize thatthey cannot affirm such vows with integrity. Our prayerfulhope is that they will be motivated to open themselves to thetransforming power of the Holy Spirit.

U n f o r t u n a t e l y, there may be occasions when parents (or otheradults) persist in asking for the baptism of an infant under cir-cumstances that in the prayerful judgment of the pastor areinappropriate. In such painful cases, the pastor should refuseto offer the sacrament until those circumstances havechanged. It is vastly preferable to avoid such situations if pos-sible. Often this can be done by conscientious preaching,teaching, and counseling about the meaning of baptism as aregular part of one’s ministry. If people in congregationsunderstand what the sacrament is and does, they are muchless likely to approach it lightly. The use of such a resource asBy Water and the Spirit should yield rich dividends in thisregard. Pastors should be greatly aided by the adoption of anofficial interpretive statement on baptism for The UnitedMethodist Church. Congregations may wish to develop awritten statement outlining the meaning of baptism and thec h u rc h ’s procedures for its practice.

The current Book of Discipline, like its predecessors, makesclear that it is the duty of Christian parents to have their infantchildren baptized and the duty of pastors to “earnestlyexhort” them to do so. The United Methodist Church does notoffer infant dedication as a substitute for baptism. The sharpcontrast between the two services was well expressed by the

into a new life in Christ as children ofGod and members of the Body ofChrist. The baptism of an infant incor-porates him or her into the communityof faith and nurt u re, including mem-bership in the local church.

The baptism of infants is pro p e r l yunderstood and valued if the child isloved and nurt u red by the faithful wor-shiping church and by the child’s ownf a m i l y. If a parent or sponsor (godpar-ent) cannot or will not nurt u re thechild in the faith, then baptism is to bepostponed until Christian nurt u re isavailable. A child who dies withoutbeing baptized is received into the loveand presence of God because the Spirithas worked in that child to bestow sav-ing grace. If a child has been baptizedbut her or his family or sponsors donot faithfully nurt u re the child in thefaith, the congregation has a part i c u l a rresponsibility for incorporating thechild into its life.

Understanding the practice as anauthentic expression of how Godworks in our lives, The UnitedMethodist Church strongly advocatesthe baptism of infants within the faithcommunity: “Because the re d e e m i n glove of God, revealed in Jesus Christ,extends to all persons and becauseJesus explicitly included the children inhis kingdom, the pastor of each charg eshall earnestly exhort all Christian par-ents or guardians to present their chil-d ren to the Lord in Baptism at an earlyage” (1992 Book of Discipline, par.221). We aff i rm that while thanksgiv-ing to God and dedication of parents tothe task of Christian child raising areaspects of infant baptism, the sacra-ment is primarily a gift of divine grace.Neither parents or infants are the chief

Session 4 – The Baptism of Infants and Adults

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Commission on Worship, which prepared the ritual for the1964 Book of Hymns: “In a dedication we make a gift of a lifeto God for him to accept; in a sacrament God offers the gift ofhis unfailing grace for us to accept.” Certainly there is an ele-ment of dedication present in infant baptism as parents orsponsors pledge to raise the child in the faith. The sacrament,h o w e v e r, has additional and richer meaning; it must not bereduced to a solely human action.

Another confusing term in our understanding of infant baptismis “christening.” Of the numerous and varied groups of UnitedMethodists with whom I have had the opportunity to discussbaptism, this question has been asked in every one. Obviousl y,and sadly, this term has been widely used by pastors as well aslaypeople in an attempt to represent infant baptism as some-thing different from and less than “the real thing.” There is andnever has been an official service of christening distinct frombaptism in the churches that comprise United Methodism. Theonly appropriate use of the term is as a synonym for baptism;they are one and the same. The word “christen” may be a car-ryover of the word c h r i s m , which refers to the anointing oilused in baptism or a derivative of the English word “Christian-ize” meaning to make one a member of the church. To d a y, it ismuch better to omit the term “christening” from usage since itonly encourages confusion and adds nothing to our under-standing of the sacrament.

When Christian parents misunderstand baptism as a humanaction, rather than the act of God through the church, andchoose not to have their child baptized, pastors and teachershave the responsibility to explain, in the spirit of loving con-cern, our churc h ’s position on the sacrament. While no parentshould be pressured or encouraged to have a child baptizedfor inappropriate reasons, the church owes its members clearteaching about what the sacrament means and does. Come tothe Wa t e r s (especially Part Two, section 2) offers valuableguidance for such teaching.

Baptism is not a requirement for salvation. Our salvation is afree gift of God made possible by the work of Christ. There-fore, there is really no such thing as what may be called “ane m e rgency baptism” in United Methodism. If a newbornchild, for example, dies without having been baptized, thatchild is received into the loving arms of God as surely as theone who has been baptized. God can and does work boththrough and outside of the sacraments, both through and out-side of the church. But, this does not mean that baptism isunimportant or optional. John Wesley wrote of the sacramentas “...the o r d i n a r y means which [God] hath appointed...andto which God hath tied u s, though he may not have tied

actors; baptism is an act of God in andt h rough the Churc h .

We respect the sincerity of pare n t swho choose not to have their infantsbaptized, but we acknowledge thatthese views do not coincide with theWesleyan understanding of the natureof the sacrament. The United MethodistC h u rch does not accept either the ideathat only believer’s baptism is valid orthe notion that the baptism of infantsmagically imparts salvation apart fro mactive personal faith. Pastors arei n s t ructed by the Book of Discipline t oexplain our teaching clearly on thesematters, so that parent(s) or sponsorsmight be free of misunderstandings.

The United Methodist Book ofWo r s h i p contains “An Order ofThanksgiving for the Birth or Adoptionof the Child” (pages 585-87), whichmay be recommended in situationsw h e re baptism is inappropriate, butp a rents wish to take responsibility pub-licly for the growth of the child infaith. It should be made clear that thisrite is in no way equivalent to or a sub-stitute for baptism. Neither is it an actof infant dedication. If the infant hasnot been baptized, the sacramentshould be administered as soon as pos-sible after the Order of Thanksgiving.

G o d ’s Faithfulness tothe Baptismal Covenant

Since baptism is primarily an act ofGod in the Church, the sacrament is tobe received by an individual only once.This position is in accord with the his-toric teaching of the Church universal,originating as early as the second c e n t u ry and having been recently re a f-f i rmed ecumenically in B a p t i s m ,Eucharist and Ministry.


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h i m s e lf ” (from the “Treatise on Baptism,” 10:193). Godhas chosen to give us the gift of baptism as the ordinaryway that people are brought into the church—the commu-nity of the new covenant. God expects us to utilize thismarvelous gift in our work of shaping people as Chris-tians. However, our failure to be faithful in our use of thesacraments does not mean that God cannot bring peopleto salvation through other means.

While there is no explicit statement in the New Te s t a m e n tthat the infants of Christian families are to be baptized, thereis significant evidence in that direction. Since the Jews wereaccustomed to including their (male) infant children in thecovenant community, a radically different practice in Chris-tianity would surely have needed some explanation. Instead,we find several passages that indicate that the children ofChristian families received the sign of the new covenant com-m u n i t y. Consider these passages with this idea in mind: A c t s2:38-41, 16:13-15, 30-33, and 1 Corinthians 1:16.

ON E BA P T I S MWhen baptism is understood as an act of God through whichpeople are initiated into covenant with God and into thec h u rch—the community of the covenant—it should be obvi-ous that baptism is not a repeatable act. While this has longbeen the predominant opinion in Christianity as a whole andin United Methodism in particular, there have always beensome who have raised questions. It is then quite significantthat the 1996 General Conference clarified our churc h ’s posi-tion by affirming that “the practice of re-baptism does notconform with God’s action in baptism and is not consistentwith Wesleyan tradition and the historic teaching of thec h u rch” (¶ 341.7 in The Book of Discipline—2004) .

The essential truth is that God never fails to maintain thedivine side of the covenant into which we are initiated bybaptism. Therefore, that covenant can never be destroyed andnever needs remaking. Human beings fail to maintain theirside of the covenant. But, because God continues to be faith-ful, the covenant we have violated, even repudiated, stillendures. What is necessary is that we repent and return to it.While no analogy is perfect, it may be helpful to consider themarriage covenant between two people. One partner mayviolate the covenant, even live for many years in repudiationand denial of it. But, unless a divorce has been granted, if andwhen that erring partner repents and returns to the relation-ship, the couple does not get married all over again. Indeed,they cannot “remarry” because they are still married. What isneeded is the reaffirmation of the marriage covenant—r e c o mmitment to living faithfully within it. We cannot get a

The claim that baptism is unre p e a t-able rests on the steadfast faithfulnessof God. God’s initiative establishes thecovenant of grace into which we areincorporated in baptism. By misusingour God-given freedom, we may live inneglect or defiance of that covenant,but we cannot destroy God’s love forus. When we repent and re t u rn to God,the covenant does not need to beremade, because God has alwaysremained faithful to it. What is neededis renewal of our commitment and re a f-f i rmation of our side of the covenant.

G o d ’s gift of grace in the baptismalcovenant does not save us apart fro mour human response of faith. Baptizedpersons may have many significantspiritual experiences which they willd e s i re to celebrate publicly in the wor-ship life of the Church. Such experi-ences may include defining moments ofconversion, repentance of sin, gifts ofthe Spirit, deepening of commitment,changes in Christian vocation, impor-tant transitions in the life of discipleship.These occasions call not for repetition ofbaptism, but for re a ff i rmations of bap-tismal vows as a witness to the goodnews that while we may be unfaithful,God is not. Appropriate services forsuch events would be “Confirmation orR e a ff i rmation of Faith” (see BaptismalCovenant I in The United M e t h o d i s tH y m n a l) or “A Celebration of NewBeginnings in Faith” (The UnitedMethodist Book of Wo r s h i p, pages5 8 8 - 9 0 ) .

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d i v o rce from God, and God never divorces us. The baptismalcovenant as a divine gift and promise remains in spite of ourneglect or defiance of it. God’s covenant endures, waiting forour return and recommitment. The baptismal covenant doesnot need remaking; indeed, it cannot be remade. Instead, itshould be reaffirmed. (I insist upon placing the word “re-bap-tism” in quotation marks because in reality there is no sucht h i n g . )

To insist that the divine side of the covenant is always main-tained does not mean that human actions are unimportant.Because God has given us freedom to choose, our responseof faith is essential if God’s offer of salvation is to be realizedin our lives. (Refer to Session Two for more discussion of thispoint.) In spite of God’s faithfulness, we can fall from faith atany point in our journey of salvation and lose our reconciledrelationship with God. We will not finally be saved becausewe are baptized, but because we continue to accept divinegrace in trusting faith.

Our faithful response to God is not a once-and-for-all event.Throughout our lives, our relationship with God willchange—sometimes for the better, sometimes for the worst.Therefore, there will be numerous occasions when it is appro-priate to reaffirm our baptismal vows. Such occasions willinclude times when we need to repent for a violation of thecovenant and recommit ourselves to the covenant. Othertimes might be at points in our lives when we have experi-enced God’s activity in new ways and desire to express ourresponse. People who request “re-baptism” often do sobecause the church has had no other way for them to cele-brate their significant spiritual experiences. If pastors andteachers will conscientiously lead their people into under-standing the baptismal covenant and offer other meaningfulopportunities for renewal and rededication, such requests willl a rgely disappear. In addition to the services mentioned in thetext, the “Baptismal Covenant IV” offers the entire congrega-tion the opportunity to reaffirm their baptism.


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baptized as infants and/or people who have beenbaptized by sprinkling (or pouring) to be immersedbefore they can be accepted as members. It is impor-tant to recognize that such a practice is not really“re-baptism,” and those who require it do not under-stand it as such. Repetition of baptism is actually adenial of the validity of a person’s previous baptism.What is being said is not that one must be baptizedagain, but that one has really never been baptized atall. Use this information to stimulate discussion.

5 . Ask the participants to react to this statement: Ifbaptism is an act of God through the church, anyredoing of the sacrament is a statement that Godfailed to do what God had promised.

6 . Encourage the participants to read Session Five inpreparation for the next session.

TO EX PA N D TH I S ST U D Y• In The United Methodist Book of Wo r s h i p, pages

81-83, there is a brief, but very helpful, discussionof several of the themes within this session. Utilizeit in whatever way will be most meaningful.

• Use this quote from Remember Who You A r e b yWilliam H. Willimon to stimulate discussion ofhow infant baptism is an authentic presentationof the good news of salvation:

But wherever salvation is viewed primarily as agift, the corporate bestowal of something thatcannot be earned, merited, achieved, or bought,then babies may be baptized. The only require-ment to receive a gift is to be receptive. The onlyrequirement to be helped is to be helpless. A n dwhat is more receptive, helpless, dependent,weak, and needy than a baby?...We baptizebabies not because they are better than the restof us. The only advantage that babies have overus adults is that babies may be less confusedthan we about the limits of their ability to savethemselves. Is that why Jesus said that the King-dom belongs to them? (p. 65)

• Another quotation from Dr. Willimon shouldserve to open a discussion of God’s faithfulness:

I do not always feel like a child of God. I do notalways look like a child of God. God knows Ido not always act like a child of God! But I am.I am one of God’s children not because of whatI did or because of who I am but because Godchose me....I am owned (Remember Who YouAre, p. 41).


• Copies of the study guide• B i b l e s• Copies of The United Methodist Hymnal• Copies of The Book of Discipline• Chalkboard or newsprint• Chalk or felt-tip markers

SE S S I O N GU I D E1 . Have the participants review the sections “Sacra-

mental Understanding” and “Adult Baptism” (p.27). Ask them to think about what it would be liketo visit their church as an adult who had not grownup in the Christian faith. Use these questions tostimulate discussion:• What would be confusing for the person?• What would encourage the person to come again?• How does our church help adults who are

exploring the Christian faith understand andexperience what it means to be a Christian?

• How does our church help new adult Christiansgrow in their faith?

2 . Have the participants review the section “InfantBaptism” (p. 28) and “Baptism as God’s Gift to Per-sons of Any Age” from By Water and the Spirit.Reflect on the ways your congregation currentlynurtures the faith of children and youth Have thegroup imagine what changes might occur if thecongregation took their responsibilities for the nur-ture of all children even more seriously.

3 . Study paragraphs 4-9 of the baptismal ritual (reprint-ed on pp. 53-54), noting the questions about theirown faith and life, and the responsibilities that areaccepted by people who are bringing their infants toreceive the sacrament. Compose a list of all the waysthat a congregation could help parents and sponsorslive out the baptismal covenant. Keep track of theideas on newsprint or a chalkboard. Circle the thingsthat the congregation is currently doing.

4 . Have the participants review the section “OneBaptism” on page 31 and the section “God’s Faith-fulness to the Baptismal Covenant” in B y Wa t e rand the Spirit. Explain that some churches of otherdenominations are often said to practice “re-bap-tism” because they require people who have been


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BE G I N N I N G T H E JO U R N E YWe have stressed repeatedly throughout these sessions thatthe journey of salvation is lifelong, a journey in which we areshaped ever more fully into the image of Christ. This is not ajourney that an individual undertakes alone. During everystep of the way, we need careful and continual nurture byother people in the Christian community.

I d e a l l y, this process should begin even prior to the birth of achild. While parents are preparing for the experience of child-birth and planning for the care of the newborn, they can alsobe learning about their privileges and responsibilities asChristian parents. Practically speaking, expectant parentshave much more time to attend classes, read, study, and praythan they will after their child’s birth. This may be the bestopportunity the church has to teach parents about the signifi-cance of infant baptism and how to begin the joyous task ofbringing up their child in the Christian faith. Pastors andteachers who work with parents not only need to help themunderstand the vows and promises that they will take in thebaptism of their baby, but also guide them in planning howthey will actually carry out their pledges.

NU R T U R E: HO M E A N D CH U R C HAs baptized children grow up, they need constant and inten-tional nurture. This nurture should include both instructionand demonstration. Children need not only to hear, but alsoto see what it means to be Christian. The two chief placeswhere Christians can be formed are in the home and in thec h u rch. In the secular, even pagan, culture in which we cur-rently live, no other agency of society can be relied upon forthe religious training of our children. Indeed, both home andc h u rch are challenged to diligent efforts to counteract themany negative influences to which children are inevitablyexposed. Christian nurture in the home might include prayerand Bible reading; honest discussion of religious and moralquestions; faithful stewardship of financial resources andtime; actions of charity and social justice; attitudes of respectfor all people as equally loved and valued by God; employ-ment of abilities in meaningful labor; choices of wholesomerecreation and leisure-time activities; and, perhaps of great-est importance, the life examples that model Christlike love.

N u rturing Personsin the Life of Faith

If persons are to be enabled to livefaithfully the human side of the bap-tismal covenant, Christian nurt u re isessential. Christian nurt u re builds onbaptism and is itself a means of grace.For infant baptism, an early step isi n s t ruction prior to baptism ofp a rent(s) or sponsors in the Gospelmessage, the meaning of the sacrament,and the responsibilities of a Christianhome. The pastor has specific re s p o n s i-bility for this step (The Book of Disci-p l i n e, par. 439.1.b.). Adults who arecandidates for baptism need care f u lp reparation for receiving this gift ofgrace and living out its meaning (T h eBook of Discipline, par. 216.1.).

After baptism, the faithful Churc hp rovides the nurt u re which makes pos-sible a comprehensive and lifelongp rocess of growing in grace. The con-tent of this nurturing will be appro p r i-ate to the stages of life and maturity offaith of individuals. Christian nurt u reincludes both cognitive learning andspiritual formation. A crucial goal isthe bringing of persons to re c o g n i t i o nof their need for salvation and theiracceptance of God’s gift in Jesus Christ.Those experiencing conversion andcommitment to Christ are to pro f e s stheir faith in a public ritual. They willneed to be guided and support e d

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SESSION FIVE—Nurturing Peoplein the Life of Faith

Parents can be greatly aided in these endeavors by membersof the extended family, by friends, and other exemplary indi-viduals. Especially in a time when so many children live insingle-parent households and in shifting family situations, it isdoubly important for parents to have the assistance of otheradults. Parents should seriously consider asking other Chris-tians to serve as sponsors for their child. Such sponsors mightparticipate in the baptismal service and function as coun-selors and mentors as the child grows up. (See paragraph 7 inthe “Baptismal Covenant I.”)

The privilege and responsibility of nurturing children in theChristian faith do not belong only to the parents and otheradults who have already been mentioned. Neither, of course, isthe home the only place where such nurture needs to takeplace. As the community of faith, the entire congregation sharesin the joy and the task. Church members are not spectatorswhen a new member is being baptized into the body of Christ;they are participants. (See paragraphs 8, 9, and 16 in the “Bap-tismal Covenant I.”) Every baptismal occasion should be ameans of grace for all people present as they reaffirm their ownbaptism and commit themselves to nurture the new members.

The church itself is a means of grace in the lives of childrenwho are growing up within it—an instrument for the shapingof Christians. The church does this in a variety of ways, formaland informal. These include public worship, Sunday school,vacation Bible school, United Methodist Youth Fellowship,choirs and other musical groups, camping, service projects,and mission trips. Perhaps of equal importance is the persona linfluence of pastors, teachers, counselors, and other caringadults who not only instruct and educate, but also listen andinspire. Christian nurture should include both the cognitiveprocess of learning and the spiritual process of formation.

CO N F I R M AT I O NThe fruits of the process of nurture find public expression inthe individual’s first affirmation of the baptismal covenant—what we now call confirmation. Traditionally in early adoles-cence, young people are offered a special series of programsdesigned to inform them about the church and the faith, aswell as to promote their spiritual formation. These programs,commonly called “confirmation classes,” are done in a vari-ety of ways in United Methodism. Unfortunately, the effec-tiveness of some of them is called into question by statisticsshowing that many young people—and their families—regardconfirmation as “graduation from the church.” Focusedpreparation for confirmation is very valuable, but it must beunderstood as one step in a process of nurture and decision-making that will continue throughout a person’s life.

t h roughout their lives of discipleship.T h rough its worship life, its Christianeducation programs, its spiritualg rowth emphases, its social action andmission, its examples of Christian disci-pleship, and its offering of the variousmeans of grace, the Church strives toshape persons into the image of Christ.Such nurturing enables Christians tolive out the transforming potential ofthe grace of their baptism.

P rofession of Christian Faithand Confirm a t i o n

The Christian life is a dynamicp rocess of change and growth, markedat various points by celebrations in rit-uals of the saving grace of Christ. TheHoly Spirit works in the lives of per-sons prior to their baptism, is at workin their baptism, and continues to workin their lives after their baptism. Whenpersons recognize and accept this activ-ity of the Holy Spirit, they re s p o n dwith renewed faith and commitment.

In the early Church, baptism, thelaying on of hands, and eucharist werea unified rite of initiation and newb i rth for Christians of all ages. Duringthe Middle Ages in We s t e rn Euro p e ,c o n f i rmation was separated from baptism in both time and theology. Amisunderstanding developed of confir-mation as completing baptism, withemphasis upon human vows and initia-tion into church membership. JohnWesley did not recommend confirm a-tion to his preachers or to the newMethodist church in America. Since1964 in the former Methodist Churc h ,the first public profession of faith forthose baptized as infants has beencalled Confirmation. In the form e rEvangelical United Bre t h ren Churc h ,


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One of the great strengths of our current baptismal ritual isthat it makes very clear that an individual becomes a memberof the church through baptism. Baptism is an initiation intothe church, an incorporation into the body of Christ. Thisclarity about the meaning of baptism, however, has left con-fusion about the meaning of what the church has calledconfirmation. Perhaps a brief look at the understandings ofconfirmation in the history of the church might help us.

In the early centuries of Christianity, confirmation was a partof the service of baptism. It followed the administration of thew a t e r, and it included the laying on of hands by the priestwith anointing and the sign of the cross. These ritual actswere used regardless of the age of the person being baptized.In the part of Christianity that developed into the EasternOrthodox Church, this ritual continued to be used within oneservice of initiation, which also included the first commun-ion. This is the practice of those churches today. In the west-ern part of the church—western Europe and A f r i c a — t h a tdeveloped into the Roman Catholic Church, the unified ritualbecame divided into separate services occurring at differenttimes. This happened largely because it was believed thatonly a bishop could confirm. Because a bishop was notalways available at every baptism, practical necessity resultedin confirmation being practiced as a separate rite.

Over the centuries, confirmation came to be regarded in theRoman Catholic Church as a separate sacrament. It is under-stood as a work of the Holy Spirit, bestowing divine grace tostrengthen an individual for the new opportunities and temp-tations of life as an adult. The Protestant churches, whichdeveloped out of the Reformation in the sixteenth century,rejected the idea of confirmation as a sacrament. TheseCalvinist, Lutheran, and Anglican traditions instead empha-sized the necessity of catechesis, or teaching of the faith, tothose who had been baptized as infants. Confirmationbecame understood as a ceremony in which those who hadlearned the catechism and other basics of the faith publiclyprofessed their Christian commitment. Participation in confir-mation was usually required before a young person couldreceive Holy Communion.

When John Wesley revised the Anglican Book of CommonP r a y e r to serve as a worship book for North A m e r i c a nMethodists, he omitted confirmation completely. Wesley rec-ognized baptism as the sacrament of Christian initiation andrequired no other ceremony between baptism and Holy Com-munion. Although he provided no ritual for their celeb r a t i o n ,Wesley did emphasize the necessity of conversion, spiritualrebirth, and personal faith in Christ. American Methodism con-

t h e re was no such rite until union withThe Methodist Church in 1968. Wi t hthe restoration of confirm a t i o n—as thelaying on of hands—to the current bap-tismal ritual, it should be emphasizedthat confirmation is what the HolySpirit does. Confirmation is a divineaction, the work of the Spirit empower-ing a person “born through water andthe Spirit” to “live as a faithful discipleof Jesus Christ.”

An adult or youth preparing forbaptism should be carefully instru c t e din its life-transforming significance andresponsibilities. Such a person pro f e s s e sin the sacrament of baptism his or herfaith in Jesus Christ and commitmentto discipleship, is off e red the gift ofassurance, and is confirmed by thepower of the Holy Spirit (see BaptismalCovenant I, sections 4, 11, and 12). Noseparate ritual of confirmation is neede dfor the believing person.

An infant who is baptized cannotmake a personal profession of faith asa part of the sacrament. There f o re, asthe young person is nurt u red andm a t u res so as to be able to respond toG o d ’s grace, conscious faith and inten-tional commitment are necessary. Sucha person must come to claim the faithof the Church proclaimed in baptism asher or his own faith. Deliberate pre p a-ration for this event focuses on theyoung person’s self-understanding anda p p ropriation of Christian doctrines,spiritual disciplines, and life of disciple-ship. It is a special time for experienc-ing divine grace and for consciouslyembracing one’s Christian vocation as ap a rt of the priesthood of all believers.Youth who were not baptized asinfants share in the same period ofp reparation for profession of Christian

Session 5 – Nurturing People in the Life of Faith

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tinued this evangelical emphasis but had no rituals for receivingpeople into church membership until the time of the Civil Wa r.The term “confirmation” does not appear in Methodist ritualsuntil the 1964 H y m n a l. Because of its recent adoption and thediversity of its meaning in other churches, United Methodismcontinues to have some difficulties, both with the name and thepractice. Confirmation has generally been understood as anexpression of conversion and a service of “joining the churc h . ”This may be confusing since our current ritual makes it clearthat an individual becomes a member of the church at baptism.

Our current Services of the Baptismal Covenant reunify thevarious parts into which Christian initiation had been divid-ed. These services for people of any age combine baptismwith water and the Spirit, the laying on of hands withanointing and the sign of the cross, and first Communion.(See paragraph 11 and 12 in the “Baptismal Covenant I.”)When youth or adults are baptized, they profess faith inChrist in the vows of the ritual. They come to baptism inrepentance and faith, and are mature enough to affirm theirChristian commitment at the time of their baptism. Infantswho are baptized will make their own public profession offaith some years later. Their repentance and faith will beprofessed when they have been appropriately nurtured andare sufficiently mature to be able to make their Christian com-mitment. What United Methodism means by confirmation ischiefly the public profession of faith that follows Christianteaching and conversion. This profession is the individual’sfirst public affirmation of the baptismal covenant. It is the pro-fession of a commitment to Christ as Lord and Savior, anacceptance of the privileges and responsibilities of member-ship in the church, and the intention, in the words of the rit-ual, “to live as a faithful disciple of Jesus Christ.”

While the individual Christian is confirming his or her ownfaith, the greater act of confirmation is that of the Holy Spirit,who blesses the person with strengthened faith for living out theChristian calling. This work of the Spirit is expressed in thewords of the pastor and the act of laying on of hands by thep a stor and others, symbolic of the presence and power of theSpirit. Another ancient symbolic action may also be used—anointing with oil in the sign of the cross.

RE A F F I R M I N G OU R BA P T I S MIt is essential for the church to develop and maintain the vari-ous means by which people of all ages are taught and nur-tured toward their personal response of faith and commitmentto Christ. In confirmation and the profession of faith, whetherthey are part of the sacrament of baptism or on a later occa-sion, individuals make their first public affirmation of commit-

faith. For them, it is nurt u re for bap-tism, for becoming members of theC h u rch, and for confirm a t i o n .

When persons who were baptizedas infants are ready to profess theirChristian faith, they participate in thes e rvice which United Methodism nowcalls Confirmation. This occasion isnot an entrance into Church member-ship, for this was accomplishedt h rough baptism. It is the first publica ff i rmation of the grace of God in one’sbaptism and the acknowledgment ofo n e ’s acceptance of that grace by faith.This moment includes all the elementsof conversion—repentance of sin, sur-render and death of self, trust in thesaving grace of God, new life in Christ,and becoming an instrument of God’spurpose in the world. The profession ofChristian faith, to be celebrated in themidst of the worshiping congre g a t i o n ,should include the voicing of baptismalvows as a witness to faith and theo p p o rtunity to give testimony to per-sonal Christian experience.

C o n f i rmation follows profession ofthe Christian faith as part of the sames e rvice. Confirmation is a dynamicaction of the Holy Spirit that can berepeated. In confirmation the outpour-ing of the Holy Spirit is invoked to pro-vide the one being confirmed with thepower to live in the faith that he or shehas professed. The basic meaning ofc o n f i rmation is strengthening and mak-ing firm in Christian faith and life. Theritual action in confirmation is the lay-ing on of hands as the sign of God’scontinuing gift of the grace of Pente-cost. Historically, the person beingconfirmed was also anointed on thef o rehead with oil in the shape of ac ross as a mark of the Spirit’s work.


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ment to the baptismal covenant. But, it must always beremembered that salvation is not just an event, but a journey.The process of growing in grace and holiness never ends. Thec h u rch clearly needs to teach and nurture individuals towardan initial profession of faith and an ongoing plan for Christianformation. This is, indeed, the task of the church—to formpeople into authentic Christians. During a life of Christian dis-cipleship, there will be other occasions when it is appropriateto reaffirm one’s commitment to the baptismal covenant. (Seeparagraph 2 of the “Baptismal Covenant I.”) Some of theseoccasions will be shared with other members of the congre-gation. Each time that the sacrament of baptism is celebrated,it is a time for every Christian present to reaffirm her or hisown baptismal vows. In paragraph 8 of the “BaptismalCovenant I,” the congregation is explicitly asked to “reaffirmboth your rejection of sin and your commitment to Christ.”This is followed by a congregational pledge to accept theresponsibility of nurturing other Christians. In paragraph 9,the congregation joins with those being baptized and/or con-firmed in a declaration of faith using the A p o s t l e s ’ C r e e d .

The covenant community of God’s people in the Old Te s t a-ment came together regularly to celebrate God’s faithfulnessand to reaffirm their own commitment. Our current ritualincludes a new service that provides a powerful opportunityfor us to join with other Christians in this kind of reaffirma-tion. The “Baptismal Covenant IV” may be used on any occa-sion of corporate worship. It is particularly appropriate forcelebration of special days in the life of the church, such asE a s t e r, Pentecost, All Saints Day, and the Baptism of Christ.Other meaningful times might be at the close of a retreat; atannual, district, or charge conference sessions; at annual con-ference, district, or local meetings of United MethodistWomen, Men, or Youth Fellowship; at the end of a study ofbaptism. Water should be used in this service as a reminder ofits rich significance in the story of salvation. People mightcome to the font and look at the water, touch it, perhaps tracewith water the sign of the cross on their foreheads. The pastormight sign each worshiper with water as he or she says,“Remember your baptism and be thankful.” It is importantthat water be used in ways that are clearly a remembrance,rather than a repetition of baptism.

In addition to these corporate celebrations, our rituals provideopportunities for public acts of renewal by individuals. Thiscan be done by using portions of the baptismal ritual for reaf-firmation. Another meaningful service for such occasions is“ A Celebration of New Beginnings in Faith” from The Book ofWo r s h i p. These services meet the needs of individuals who inthe past might have asked for “re-baptism.” (Come to the

The ritual of the baptismal covenantincluded in The United MethodistHymnal makes clear that the first andp r i m a ry confirming act of the HolySpirit is in connection with and imme-diately follows baptism.

When a baptized person has pro-fessed her or his Christian faith andbeen confirmed, that person entersm o re fully into the responsibilities andprivileges of membership in theC h u rch. Just as infants are members oftheir human families, but unable top a rticipate in all aspects of family life,so baptized infants are members of theC h u rc h—the family of faith—but notyet capable of sharing in all that mem-bership involves. For this reason, statis-tics of church membership are countsof pro f e s s e d / c o n f i rmed members ratherthan of all baptized members.

R e a ff i rmation of One’sP rofession of Christian Faith

The life of faith which baptizedpersons live is like a pilgrimage orj o u rn e y. On this lifelong journey therea re many challenges, changes, andchances. We engage life’s experienceson our journey of faith as a part of theredeeming and sanctifying Body ofChrist. Ongoing Christian nurt u reteaches, shapes, and strengthens us tolive ever more faithfully as we areopen to the Spirit’s revealing more andm o re of the way and will of God. Asour appreciation of the good news ofJesus Christ deepens and our commit-ment to Christ’s service becomes morep rofound, we seek occasions to cele-brate. Like God’s people through theages, all Christians need to part i c i p a t ein acts of renewal within the covenantc o m m u n i t y. Such an opportunity is

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Wa t e r s, Part Two, section 3 will be useful here.) They can beused when people have experienced deeper conversion,growth in holiness, gifts of the Spirit, repentance and restora-tion, new calls to service, changed life circ u m s t a n c e s ,strengthened faith. Pastors should encourage church mem-bers to utilize these celebrations of the ongoing grace of bap-tism working throughout life.

The words “Remember your baptism and be thankful” do notrefer to a recollection of a specific event in life. Obviously, onewho was baptized as an infant cannot recall that occasion toconscious memory. What is being remembered and celebratedis the gift of divine grace, which is not a one-time occurrence,but rather a continuing reality. There are, however, ways tohelp people, especially children, more meaningfully “remem-ber” their baptism. The baptismal service might be audiotapedor videotaped or recorded in photographs. (Obviously thisneeds to be done in a way that is not distracting.) The churc hshould give baptismal certificates and, perhaps, items (a can-dle, for example) used in the service. All of these things canthen be used by parents as they teach their growing childrenabout what it means to be baptized. Family observances ofbaptismal anniversaries can make the celebrations of spiritualbirth as joyous as those of physical birthdays. Surely thec h u rch should recognize baptismal anniversaries by listing theanniversary dates and the names of the baptized in monthlyc h u rch newsletters. The possibilities are endless, if we onlymake a creative effort. One of my students told me recentlythat she had written a long letter to her infant son on the day ofhis baptism. Imagine what this could mean later on in thatc h i l d ’s life.

In all of our reaffirmations of baptism, we are remindingourselves of our identity as a people called by God, giftedwith divine grace, and living in the continuing presence ofG o d ’s Spirit.

o ff e red in every occasion of baptismwhen the congregation remembers anda ff i rms the gracious work of Godwhich baptism celebrates. BaptismalCovenant IV in The United MethodistH y m n a l is a powerful ritual of re a ff i r-mation which uses water in wayswhich remind us of our baptism. Thehistoric “Covenant Renewal Serv i c e ”and “Love Feast” can also be used forthis purpose (The United MethodistBook of Wo r s h i p, pages 288-94 and581-84). Reaff i rmation of faith is ahuman response to God’s grace andt h e re f o re may be repeated at manypoints in our faith journ e y.


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being asked of the person being baptized and/orconfirmed. Observe the difference in the tenses ofthe verbs in the words of the pastor in paragraphs11 and 12. In paragraph 11 (used at the baptismalservice), the phrase “being born through water andthe Spirit” implies that this spiritual birth ispresently happening. In paragraph 12 (used in thec o n f i rmation service), the phrase “having beenborn through water and the Spirit” indicates thatthis birth has already happened; the covenantoffered by God has been accepted.

5 . Review the section “Confirmation” beginning onpage 36 and the section “Profession of ChristianFaith and Confirmation” from By Water and theS p i r i t. Discuss what the following quote by JohnGooch, editor of the United Methodist confirmationr e s o u rces, says not only about the appropriate agefor confirmation, but also about the meaning of it:

...if we see confirmation as somehow pro-viding for a person all that he or she willever need for faith and life, then confirma-tion should probably be postponed as longas possible. But if we see confirmation asone step in a lifelong process of nurture anddecision, then the age for confirmation isnot nearly as important. If we see confirma-tion as a repeatable rite, one that affirmsgrowth in faith at any age, then the agequestion is almost irrelevant, because wewill be doing confirmation with individualsat different points all their lives ( C i rc u i tR i d e r, March 1995, pp. 12-13).

6 . Review the section “Reaffirming Our Baptism”beginning on page 39 and the section “Reaffirma-tion of One’s Profession of Christian Faith” from B yWater and the Spirit. Have the participants add theirown ideas to the suggestions given for helping peo-ple “remember” their baptism in ways that makebaptismal grace a conscious reality in their lives.

7 . Begin planning to celebrate a service of Reaffirma-tion of the Baptismal Covenant at the conclusion ofthis series of studies.

8 . Encourage the participants to read Session Six inpreparation for the next session.


• Copies of the study guide• B i b l e s• Copies of The United Methodist Hymnal• Chalkboard or newsprint• Chalk or felt-tip markers

SE S S I O N GU I D E

1 . Tertullian, a Christian leader in the third century,wrote that, “Christians are made, not born.” Wr i t ethis quotation on the board and use it to stimulatediscussion about the necessity of Christian nurture.Note also Jesus’ instructions to make disciples,baptizing and teaching (Matthew 28:18-20).

2 . Have the participants review the section “Begin-ning the Journey” on page 35 and paragraph 5 ofthe “Baptismal Covenant I” (p. 53) in which par-ents pledge to nurture their baptized children inthe Christian faith. If there are parents in the class,ask them to remember what they did to preparespiritually for the birth or adoption of their chil-dren. Identify ways that your congregation doesand could help expectant parents prepare forChristian parenthood. (If there are specific sugges-tions for things the congregation could do that theyare not currently doing, help the participants iden-tify the steps that would need to occur to makethese things a reality in the congregation.)

3 . Have the participants review the section “Nurture:Home and Church” on page 35. Examine the con-g r e g a t i o n ’s plan for the process of shaping Chris-tians. Help the participants identify how both thecognitive process of learning and the spiritualprocess of formation are included in the plan.Some congregations may discover they are empha-sizing one of these two aspects and may need toexplore ways they can be more balanced in theirapproach to nurturing young Christians.

4 . Have the group examine paragraphs 11, 12, 14,and 15 of the “Baptismal Covenant I” (p. 55). Noteparticularly what is being done by God and what is


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BY WATER AND THE SPIRITTO EX PA N D TH I S ST U D Y

• Part Two, section 2 in Come to the Wa t e r s b yDaniel Benedict offers much helpful material asthe church seeks to strengthen its work of Chris-tian nurture. Use as much of this as time allows tohelp the group recognize some possibilities foryour congregation. Perhaps a few people couldvolunteer to study this resource in more detailand report to the group later.

• Consider together the account in Joshua 24 of aceremony of covenant renewal. Discuss why weas human beings constantly need to renew ourc o v e n a n t s .

• The Book of Wo r s h i p contains rich resources foruse in both corporate and individual reaffirmationsof baptismal faith. Look at the “Covenant RenewalService” (p. 288), the “Love Feast” (p. 581), andthe “New Beginnings in Faith” (p. 588). Discusshow these services might be used in your church.

• Look in the H y m n a l at the “Baptismal CovenantI V: Congregational Reaffirmation of the BaptismalCovenant.” Note its similarity to the service ofbaptism itself. Discuss how this service is being,or could be, used in the life of your congregation.

n

HO LY CO M M U N I O NThroughout these sessions we have repeatedly emphasizedthat God’s grace is given to God’s people in and through bap-t i s m . But we have tried to make clear, especially in SessionTwo, that in the United Methodist tradition there are a varietyof means through which God’s grace comes to us. A m o n gthese are other significant ritual celebrations in the churc hthat we want to consider in this last session—Holy Commun-ion, Christian ministry, marriage, and death and resurrect i o n .It is important to recognize that these services are closelyrelated to, even grounded upon, baptism.

The names “the Lord’s Supper,” “Holy Communion,” and“Eucharist” all refer to the same service, but emphasize differ-ent aspects of it. To speak of the Lord’s Supper is to bereminded of Jesus’ last meal with the Twelve and that heinstructed his disciples, then and now, to continue to partaketogether of the bread and wine in remembrance of his min-istry and death on that occasion. To speak of Holy Commun-ion is to emphasize that we share this meal with other peopleand with Christ. We are not a collection of individuals. Weare a community bound together as the body of Christ. Theword “Eucharist” means thanksgiving. In using it we arespeaking of a joyous celebration of the work of Christ, whichhas made our salvation possible.

Holy Communion is a sacrament. Through our participa-tion in it, we receive divine grace, which sustains us in ourongoing process of salvation. The grace that comes to us inthe sacrament comes to meet our particular needs. It maybe convicting or converting or justifying or sanctifying. Itprovides us with “bread for the journey.” For this reason,John Wesley urged the early Methodists to take communionas often as they possibly could. Unfortunately, in A m e r i c athe scarcity of ordained ministers meant that the sacramentswere not always administered regularly. Many churches gotinto the habit of having Holy Communion only once aq u a r t e r. Now that ordained pastors are widely available,United Methodism is slowly moving toward patterns ofmore frequent communion—monthly in some churc h e s ,weekly in others.

Baptism in Relationto Other Rites of the Churc h

The grace of God which claims usin our baptism is made available to usin many other ways and, especially,t h rough other rites of the Churc h .

Baptism and the Lord ’s Supper(Holy Communion or Eucharist)

T h rough baptism, persons are initi-ated into the Church; by the Lord ’sS u p p e r, the Church is sustained in thelife of faith. The Services of the Bap-tismal Covenant appropriately concludewith Holy Communion, through whichthe union of the new member with theBody of Christ is most fully expre s s e d .Holy Communion is a sacred meal inwhich the community of faith, in thesimple act of eating bread and drinkingwine, proclaims and participates in allthat God has done, is doing, and willcontinue to do for us in Christ. In cele-brating the Eucharist, we remember thegrace given to us in our baptism andp a rtake of the spiritual food necessaryfor sustaining and fulfilling the pro m i s-es of salvation. Because the table atwhich we gather belongs to the Lord, itshould be open to all who respond toC h r i s t ’s love, re g a rdless of age orc h u rch membership. The Wesleyan tra-dition has always recognized that HolyCommunion may be an occasion forthe re c e ption of converting, justifying,

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SESSION SIX—Baptism in Relationto Other Rites of the Church

Holy Communion is the “family meal” of the community offaith. The community is comprised of those initiated throughbaptism. The instructions at the end of each of the baptismalservices are, “It is most fitting that the service continue withHoly Communion, in which the union of the new memberswith the body of Christ is most fully expressed.” Note that thisinstruction is in the ritual for baptism of infants as well; God’sfamily includes people of all ages. Sometimes we hearcomplaints that small children cannot understand what ishappening in the sacrament and should not be allowed top a rticipate. But quite honestly, can any of us truly claim tounderstand the mystery of God’s gracious love revealed in thelife, death, and resurrection of Christ? Probably the very firstway that a child experiences love is through receiving foodfor physical hunger. Children may well grasp the intimateconnection between eating/drinking and love better than weadults. Another word for sacrament is “mystery”; none of uscan fully comprehend how and why God so works. HolyCommunion is a gift of divine love for which we cannot bew o r t h y. Jesus ate with sinners during his earthly ministry; inCommunion the resurrected Christ meets us in all our failureand sin, and invites us to dine with him.

Just as we entertain guests at our own family meals, so Chris-tian hospitality welcomes others to our meal with Christ.United Methodism has always insisted upon an “open table.”We remember We s l e y ’s assertion that God brings people toconversion through Holy Communion. Therefore, weacknowledge that the Table is not ours, but Christ’s. If there areunbaptized people in our congregations who regularly partici-pate in Holy Communion, it is appropriate for pastors to talkwith these people to find out why they are not choosing to beinitiated into the church. It may be that there is confusion ormisunderstanding about baptism that the pastor can address.

CA L L E D T O MI N I S T RYBaptism is our ordination into the general ministry of thec h u rch. All baptized Christians share this ministry; all forms ofservice to the church and to the world have their foundationhere. The Book of Discipline—2004 expresses this idea verywell: “. . . all Christians are called to minister wherever Christwould have them serve and witness in deeds and words thatheal and free. . . . This ministry of all Christians in Christ’s nameand spirit is both a gift and a task. The gift is God’s unmeritedgrace; the task is unstinting service” (¶¶ 126-127). Christianlaypeople do not always think of themselves as ministers ofthe gospel of Jesus Christ, but this is the role to which God hascalled them and to which baptism has commissioned them.The second vow in the baptismal ritual—“Do you accept thefreedom and power God gives you to resist evil, injustice, and

and sanctifying grace. Unbaptized per-sons who receive communion shouldbe counseled and nurt u red toward bap-tism as soon as possible.

Baptism and Christian MinistryT h rough baptism, God calls and

commissions persons to the generalm i n i s t ry of all Christian believers (seeThe Book of Discipline, 1992, par.101-7). This ministry, in which we par-ticipate both individually and corpo-r a t e l y, is the activity of discipleship. Itis grounded upon the awareness thatwe have been called into a new re l a-tionship not only with God, but alsowith the world. The task of Christiansis to embody the Gospel and theC h u rch in the world. We exercise ourcalling as Christians by prayer, by wit-nessing to the good news of salvationin Christ, by caring for and serv i n gother people, and by working towardreconciliation, justice, and peace in theworld. This is the universal priesthoodof all believers.

F rom within this general ministryof all believers, God calls and theC h u rch authorizes some persons forthe task of re p resentative ministry (seeThe Book of Discipline, 1992, par.108-10). The vocation of those in re p-resentative ministry includes focusing,modeling, supervising, shepherd i n g ,enabling, and empowering the generalm i n i s t ry of the Church. Their ord i n a-tion to Wo rd, Sacrament, and Order orconsecration to diaconal ministries ofs e rvice, justice, and love is grounded inthe same baptism that commissions thegeneral priesthood of all believers.


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oppression in whatever forms they present themselves?”—is acall to ministry. The general ministry of all Christians is power-fully described in ¶¶ 220–221 of The Book of D i s c i p l i n e .

“The priesthood of all believers” means not only that each ofus has access to God in Christ, but also that each of us is tofunction as a priest to other people. We are to be instrumentsthrough which God can work, channels of divine love intoplaces of deep need. Too often we tend to define ourselves byour secular occupations, to think of ourselves as primarilyteachers, farmers, or salespeople. In our baptism, God tells usthat we are primarily ministers; ministry is our highest callingand heaviest responsibility. What a difference Christians couldmake in the world if we accepted and fulfilled this role! Theministry of most may not occur chiefly in or through thec h u rch. As laypeople we can reach and touch people whowould never come to the church—co-workers, acquaintances,and friends. Our ministry of daily life can be the most fruitfulservice for Christ that most people will ever experience.

Those who are commonly referred to as ordained ministersare set apart by the church in response to God’s call on theirlives. They serve in the ministry of representing Christ to thec h u rch and the church to the world. Like the call of the laityto ministry, the call of the clergy is grounded in their identityand commitment as baptized disciples of Christ. The 1996General Conference altered the forms of clergy leadership.The United Methodist Church now has two groups of clerg y —deacons who are ordained to ministries of Word and Service,and elders who are ordained to Service, Word, Sacrament,and Order. Some of those who are currently serving in dia-conal ministry, a ministry of consecrated laypeople, will seekordination as deacons; others will choose to remain as dia-conal ministers. Since January 1, 1997, there have been nonew candidates accepted for diaconal ministry.

In a deeper sense, ordained clergy share with laity the respon-sibilities and the privileges of a ministry that represent Christto the world. All authentic expressions of ministry are thosemanifested in the “living out” of our baptism.

MA R R I A G EOur current ritual understands the marriage of Christians as apart of both partners living out the identity and calling thatthey received in baptism. Marriage is a covenant relationship,and its fulfillment depends on the prior covenant betweenGod and God’s people. In the Old and New Testaments, therelationships between God and Israel and between God andthe church are portrayed by using the metaphor of marriage.Of course, unlike covenants with God, the marriage covenant

Baptism and Christian Marr i a g eIn the ritual for marriage, the min-

ister addresses the couple: “I ask youn o w, in the presence of God and thesepeople, to declare your intention toenter into union with one anothert h rough the grace of Jesus Christ, whocalls you into union with himself asacknowledged in your baptism” (T h eUnited Methodist Hymnal, page 865).M a rriage is to be understood as acovenant of love and commitment withmutual promises and re s p o n s i b i l i t i e s .For the Church, the marriage covenantis grounded in the covenant betweenGod and God’s people into whichChristians enter in their baptism. Thelove and fidelity which are to charac-terize Christian marriage will be a wit-ness to the gospel and the couple are to“Go to serve God and your neighbor inall that you do.”

When ministers officiate at them a rriage of a couple who are not bothChristians, the ritual needs to be altere dto protect the integrity of all involved.

Baptism and Christian FuneralThe Christian Gospel is a message

of death and re s u rrection, that ofChrist and our own. Baptism signifiesour dying and rising with Christ. Asdeath no longer has dominion overChrist, we believe that if we have diedwith Christ we shall also live with him(Romans 6:8-9). As the liturgy of theS e rvice of Death and Resurrection pro-claims: “Dying, Christ destroyed ourdeath. Rising, Christ re s t o red our life.Christ will come again in glory. As inbaptism (Name) put on Christ, so in

Session 6 – Baptism in Relation to Other Rites of the Church

— 45 —n

is between two people who are equal. Human relationshipscharacterized by self-giving love are expressions of divinelove. Rich and challenging opportunities for ministry will befound in the marriage and family life. Christian marriage is tobe a place in which people experience and express the sanc-tifying grace of God as they grow in holiness of life. Strength-ened by the grace received in their relationship, each partnerwill be able to serve more effectively those inside and outsidehis or her home.

Contrary to past practice when it appeared only in sourc e sused by pastors, the ritual for marriage is printed in the cur-rent H y m n a l. This is because the service is to be an occasionof corporate worship in which the congregation participates.The marriage of Christians is not a private event, but one thatinvolves the community of faith into which the couple wasincorporated by baptism.

There are some situations when pastors may find it necessaryto decline an invitation to officiate at a wedding. The onlykind of marriage that the church offers is Christian marriage. Ifthat is not what a couple wants or are able to commit to, theyshould be counseled to have a civil ceremony. In some othercases, only one of the partners may be a Christian. Pastorswill then need to adapt the wording of the service so that noone is asked to speak falsely.

DE AT H A N D RE S U R R E C T I O NThe call to Christian discipleship is a call to come and die. Inliving out our baptism, we fulfill that call. Christ’s claim uponour lives means that, if we are faithful, we are constantlydying to the things that compete for our loyalty. Jesus spoke ofthe necessity of taking up the cross—an instrument of execu-tion—not once, but continually. Christians should be good atdying; we have practiced for it in the daily sacrifices and sur-renders that the life of love demands. Christians are also verygood at living; we are in a loving relationship with the Onewho not only gives life eternal, but also fills life with meaningand joy.

Images of death and resurrection are among the most com-mon ways of understanding baptism. Baptism is the death ofthe old sinful self and the birth of a new spiritual life in Christ.We can also turn this idea around and use baptism as a wayof understanding death and resurrection. In our baptism whatappeared to be only death was really a birth; thus, p h y s i c a ldeath is actually the beginning of a new kind of existence.Death and resurrection bring the fulfillment of the spirituallife into which we were born through our baptism. Christian

Christ may (Name) be clothed withG l o ry” (The United MethodistH y m n a l, page 870).

If the deceased person was neverbaptized, the ritual needs to be amendedin ways which continue to aff i rm thet ruths of the Gospel, but are appro p r i-ate to the situation.

Committal of the deceased to Godand the body to its final resting placerecall the act of baptism and deriveChristian meaning from God’s bap-tismal covenant with us. We acknowl-edge the reality of death and the painof loss, and we give thanks for the lifethat was lived and shared with us. Weworship in the awareness that ourgathering includes the whole commun-ion of saints, visible and invisible, andthat in Christ the ties of love unite theliving and the dead.

C o n c l u s i o nBaptism is a crucial threshold that

we cross on our journey in faith. Butt h e re are many others, including thefinal transition from death to life eter-nal. Through baptism we are incorpo-rated into the ongoing history ofC h r i s t ’s mission and we are identifiedand made participants in God’s newh i s t o ry in Jesus Christ and the new agethat Christ is bringing. We await thefinal moment of grace, when Christcomes in victory at the end of the ageto bring all who are in Christ into theg l o ry of that victory. Baptism has sig-nificance in time and gives meaning tothe end of time. In it we have a visionof a world re c reated and humanityt r a n s f o rmed and exalted by God’sp resence. We are told that in this newheaven and new earth there will be no


— 46 —n

n

funerals are celebrations of this transition to an eternal andmore intimate relationship with Christ.

The “Service of Death and Resurrection” is printed in theHymnal and includes participation by the congregation.Funerals, burials, and memorial services are occasions ofpublic worship for the community of faith. They are not onlyrites of mourning and farewell, but also services of deep joyas those gathered are reminded that there is everlasting life inChrist. Christians live, die, and are resurrected in the commu-nity of faith. The ideas of the communion of the saints (asaffirmed in the creed) and the church triumphant (as sungabout in hymns) perhaps become clearer to us during occa-sions of death.

Pastors will sometimes be called upon to lead a service for aperson who was not baptized. When this is the case, someportions of the ritual will need to be omitted and othersreworded. Even such difficult services must include a clearproclamation of the new life available through the risen Christ.

SO WH AT?I often tell my students that they should ask themselves, “Sowhat?” at the end of each sermon and lesson. This is the ques-tion that we need to focus on as our study of baptism comesto conclusion. “So what difference does any of this make tome? as an individual? as a church member?” Does anythingread, said, or done in these study sessions really matter? Myhope is that at the very least this study may cause you to thinkmore seriously about what it means to be a baptized persontrying to live a life of Christian discipleship in your particulartime and place. My intent is that you may realize more fullythe mission of the church and your own role in carrying outthat mission.

Susanne Johnson writes, “What ails the church in the firstinstance is not that we are not ‘spiritual’ enough. Starkly put,we are not Christian enough! I mean that we have not takenseriously the radical, countercultural, protracted process ofChristian initiation” (Christian Spiritual Formation in theC h u rch and Classroom, p. 27). Baptism is initiating people intothe Christian faith and church. It is a process that transcendsany specific event. It is a protracted process—one that involvesmuch time for change and growth. It is a radical and counter-cultural process that shapes people into Christians in defianceof the values and pressures of secular society. If we are tobecome “Christian enough” to share in the divine mission forthe world, we must take our baptism with utter seriousness.As God’s baptized people, who are we and what are we to

temple, for even our churches and ser-vices of worship will have had theirtime and ceased to be, in the pre s e n c eof God, “the first and the last, thebeginning and the end” (Revelation2 1 - 2 2 ) .

Until that day, we are charged byChrist to “Go there f o re and make disci-ples of all nations, baptizing them in thename of the Father, the Son, and theHoly Spirit, and teaching them to obeye v e rything that I have commanded you.And re m e m b e r, I am with you always,to the end of the age” (Matthew 28:19-20). Baptism is at the heart of theGospel of grace and at the core of theC h u rc h ’s mission. When we baptize wesay what we understand as Christiansabout ourselves and our community:that we are loved into being by God,lost because of sin, but redeemed andsaved in Jesus Christ to live new lives inanticipation of his coming again ing l o ry. Baptism is an expression of God’slove for the world, and the effects ofbaptism also express God’s grace. Asbaptized people of God, we there f o rerespond with praise and thanksgiving,praying that God’s will be done in ourown lives:

“ We your people stand before you,w a t e r-washed and Spirit-born .

By your grace, our lives we off e r,R e c reate us; God, transform ! ”

Ruth Duck,“ Wash, O God, Our Sons and Daughters”

(The United Methodist Hymnal, 605)Used with perm i s s i o n .

— 47 —


do? Baptism tells us who God is and who God intends for usto be. We are loved more deeply by God than we can evercomprehend. God is unwilling to allow us to be less than wewere created to be. We are in covenant with God; we belongto God. Baptism shows us what we are to do. We are to beG o d ’s ministers, sent by God to serve the world, to work forreconciliation, justice, and peace. Baptism makes us a part ofthe community of the church, charged with the responsibilityof continuing the work of Christ. Baptism tells us who we areand what we are to do.

Baptism prompts self-questioning. What kind of a person areyou? Are you the person you want to be? How are you grow-ing in Christ’s likeness? What are you doing with your life?How much of Christ do other people see in you? Are youhelping others to know who they are in God’s eyes? Whatgifts have you been given that you can share with those inneed? What gives your life meaning? What gives your life joy?What is the purpose of the church? How is your church form-ing Christians? Is your congregation doing the work of Christ?What is the work of Christ in your local community, in yournation, in the world? What wrongs are the community of faithcalled to make right? How can the church change conditionsof injustice, oppression, and poverty?

To be baptized is to have one’s whole life claimed and usedby God. To be a member of the church is to be a part ofG o d ’s community, which is chosen and charged to carry outG o d ’s mission. Baptism finds its fulfillment in ministry. God’speople must remember their baptism and be not only thank-ful, but fruitful.

“The Holy Spirit work within you, that having been born through water and the Spirit, you may live as faithful disciples of Jesus Christ.”


— 48 —n

— 49 —

4 . Review the section “Marriage” beginning on page45 and the section “Baptism and Christian Mar-riage” in By Water and the Spirit. Have the groupread the “A Service of Christian Marriage,” whichbegins on page 864 in the H y m n a l. Call attention tothe frequent references to a covenant, as well as tobaptism. Look closely at the “Dismissal with Bless-ing” (p. 869). These beautiful words show that mar-riage is closely related to ministry for Christians.Encourage the group to examine this relationship.

5 . Review the section “Death and Resurrection”beginning on page 46 and the section “Baptism andChristian Funeral” in By Water and the Spirit. Havethe group read the “Service of Death and Resurrec-tion,” which begins on page 870 in the H y m n a l.Talk about what this service says about Christianliving as well as Christian dying.

6 . Review the section “So What?” beginning on page47 and the section “Conclusion” in By Water andthe Spirit. Let the participants identify importantthings they have learned and insights they have hadduring this study. As a group identify areas withinthe life of the congregation that need to be reexam-ined in light of the baptismal covenant. Encouragethe participants to think about the most helpful wayto begin the process of reexamination. Remind theparticipants that, although this is the last session ofthis study, living into our baptism is a lifelonge n d e a v o r.

7 . Close the session with a service of Reaffirmation ofthe Baptismal Covenant. See page 50 of the H y m n a lfor an order of worship.

TO EX PA N D TH I S ST U D Y• The call to discipleship and ministry is one that

goes against many values and practices of thesecular world. Read and discuss this quotationfrom Christian Spiritual Formation in the Churc hand Classroom by Susanne Johnson:

Inasmuch as it incorporates us into a com-munity living under the commandment toradical equality, hospitality, and inclusive-ness, baptism is the foe of any form ofexclusion from the churc h ’s worship, wit-ness, and work. Baptism is the sacrament ofradical equality. The strongest statements ofequality in the New Testament occur in thecontext of baptismal liturgy (Galatians3:27-28).


• Copies of the study guide• B i b l e s• Copies of The United Methodist Hymnal• Chalkboard or newsprint• Chalk or felt-tip markers

SE S S I O N GU I D E1 . Review the section “Holy Communion” beginning

on page 43 and the section “Baptism and theL o r d ’s Supper” from By Water and the Spirit.Encourage discussion about both the meaning andpractice of Holy Communion. Ask the participantsto recall a particularly memorable communion ser-vice. Have them identify the things that made itmemorable. List the things mentioned onnewsprint or a chalkboard.

2 . Look at “A Service of Word and Table I” found onpage 6 of the Hymnal. If possible use a worshipbulletin from a recent congregational Communionservice to help the participants reflect upon thespecifics of how the sacrament is administered inyour congregation. Ask the questions “Why do wedo this?” and “How does this relate to the bap-tismal covenant?” as you look at different parts ofthe service.

3 . Review the section “Called to Ministry” beginningon page 44 and the section “Baptism and ChristianMinistry” in By Water and the Spirit. The Book ofD i s c i p l i n e — 2 0 0 4 includes this thought-provokingstatement about the ministry of daily life to whichlaypeople are commissioned in their baptism: “Thepeople of God, who are the church made visible inthe world, must convince the world of the reality ofthe gospel or leave it unconvinced. There can beno evasion or delegation of this responsibility; thec h u rch is either faithful as a witnessing and servingc o m m u n i t y, or it loses its vitality and its impact onan unbelieving world” (¶128). Ask the participantsto consider the differences that might occur in theirf a m i l y, congregation, and community if all Chris-tians lived out the ministry they are called tothrough baptism. Invite the participants to reflectsilently on how they understand their call to min-i s t r y. Allow willing participants to share any of theirfeelings or ideas.


n — 50 —

BY WATER AND THE SPIRIT• Many congregations have wedding policies that

guide procedures. If your church has these typesof policies, review them in light of the materialpresented in this session. The following questionsmay be helpful:Do our policies help prepare couples for a Chris-tian marriage?Do our policies help all participants understandthat the wedding is a service of Christian worship?Do our policies help couples understand the rela-tionship between their baptism and marriagec o v e n a n t ?

• Study the relationships between baptism, death,life, and resurrection as Paul presents them inRomans 6:3-11 .

• If there are people in the study who are inquiringabout ordained ministry or some other form ofcommissioned (or certified) ministry, assist themin securing a copy of The Christian as Minister.( Available from Cokesbury. )

In baptismal waters, all human distinctionsthat keep us unequal are washed away!Baptism proclaims freedom, mutuality, andshared leadership. Through baptism weeach are ordained into the priesthood of allbelievers, disallowing any clerical or gen-der bias to the ministry of the churc h . . . . I fthe baptismal liturgy is true, then manyproblems related to justice owe to our fail-ure to appropriate the gifts and demands ofour baptism (pp. 84-85).

• John and Charles Wesley published more thanone hundred hymns on the Lord’s Supper. One ofthe best is “O the Depth of Love Divine” (No.627 in the H y m n a l). Read aloud this great hymn,which marvels at the mystery of God’s grace inthe sacrament.

• Additional helpful material for your study ofChristian marriage can be found in The Book ofWo r s h i p beginning on page 115. Notice the ser-vice for “The Reaffirmation of the MarriageCovenant” on pages 135-38. Helpful material foryour study of Christian death and resurrectioncan be found beginning on page 139.

— 51 —

3010541500

The Christian Church

The Roman Catholic Churc h The Eastern Orthodox Churc h

GermanyLuther

SwitzerlandZwingliCalvin

England

Reformed,Congregational,

PresbyterianChurches

AnglicanChurches

MethodistChurches

LutheranChurches

Historical Divisions in the Christian Church

The Protestant Reform a t i o n


1784180018031830184418941922193919461968 — 52 —

BY WATER AND THE SPIRITThe Formation of The United Methodist Churc hMethodist Episcopal Church

Thomas CokeFrancis Asbury

Methodist EpiscopalChurch,South

Methodist Church

The United Methodist Church

Evangelical AssociationJacob Albright

UnitedEvangelical

Church

Evangelical Church

Evangelical UnitedBrethren Church

Church of the UnitedBrethren in ChristPhilip William Otterbein

Martin Boehm

MethodistProtestantChurch

— 53 —

H O LY B A P T I S MC O N F I R M AT I O N

R E A F F I R M ATION OF FA I T HRECEPTION INTO THE

UNITED METHODIST CHURCHRECEPTION INTO A L O C A L C O N G R E G AT I O N

This service may be used for any of the above acts,or any combination of these that may be called foron a given occasion.

INTRODUCTION TO THE SERV I C E

As persons are coming forward, an appropriatehymn of baptism or confirmation may be sung.

1 The pastor makes the following statement to thec o n g r e g a t i o n :

Brothers and sisters in Christ:Through the Sacrament of Baptism

we are initiated into Christ’s holy churc h .We are incorporated into God’s mighty acts

of salvationand given new birth through water and the Spirit.

All this is God’s gift, offered to us without price.

2 If there are confirmations or reaffirmations, thepastor continues:

Through confirmation,and through the reaffirmation of our faith,we renew the covenant declared at our baptism,acknowledge what God is doing for us,and affirm our commitment to Christ’s holy churc h .

P R E S E N TATION OF CANDIDAT E S

3 A representative of the congregation presents thecandidates with the appropriate statements:

I present N a m e ( s ) for baptism.I present N a m e ( s ) for confirmation.I present N a m e ( s ) to affirm t h e i r f a i t h .I present N a m e ( s ) who come(s) to this congregationfrom the ______________ Churc h .

R E N U N C I ATION OF SIN AND PROFESSION OF FA I T H

4 The pastor addresses parents or other sponsors andthose candidates who can answer for themselves:

On behalf of the whole church, I ask you:Do you renounce the spiritual forces of wickedness,

reject the evil powers of this world,and repent of your sin?

I do.

Do you accept the freedom and power God gives youto resist evil, injustice, and oppressionin whatever forms they present themselves?

I do.

Do you confess Jesus Christ as your Savior,put your whole trust in his grace,and promise to serve him as your Lord,in union with the church which Christ has opened

to people of all ages, nations, and races?

I do.

5 The pastor addresses parents or other sponsors ofcandidates not able to answer for themselves:

Will you nurture these children (persons)in Christ’s holy churc h ,that by your teaching and example t h e y may be guided

to accept God’s grace for t h e m s e l v e s,to profess t h e i r faith openly,and to lead a Christian life?

I will.

6 The pastor addresses candidates who can answerfor themselves:

According to the grace given to you,will you remain faithful members of Christ’s holy churc hand serve as Christ’s r e p r e s e n t a t i v e s in the world?

I will.

APPENDIX—THE BaptismalCovenant I

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BY WATER AND THE SPIRIT7 If those who have answered for themselves have

sponsors, the pastor addresses the sponsors:

Will you who sponsor these candidatessupport and encourage them i n t h e i r Christian life?

I will.

8 The pastor addresses the congregation:

Do you, as Christ’s body, the churc h ,reaffirm both your rejection of sin

and your commitment to Christ?

We do.

Will you nurture one another in the Christian faithand life and include these persons now before youin your care?

With God’s help we will proclaim the good newsand live according to the example of Christ.

We will surround these personswith a community of love and forgiveness,t h a t t h e y may grow in t h e i r trust of God,and be found faithful in t h e i r service to others.

We will pray for t h e m,that t h e y may be true discipleswho walk in the way that leads to life.

9 The pastor addresses all:

Let us join together in professing the Christian faithas contained in the Scriptures of the Old and

New Te s t a m e n t s .

Do you believe in God the Father?

I believe in God, the Father Almighty,creator of heaven and earth.

Do you believe in Jesus Christ?

I believe in Jesus Christ, his only Son, our Lord,[who was conceived by the Holy Spirit,born of the Virgin Mary,s u ffered under Pontius Pilate,was crucified, died, and was buried;he descended to the dead.On the third day he rose again;he ascended into heaven,is seated at the right hand of the Father,and will come again to judge the living

and the dead.]

Do you believe in the Holy Spirit?

I believe in the Holy Spirit,[the holy catholic* church,the communion of saints,the forgiveness of sins,the resurrection of the body,and the life everlasting.]

* universal

THANKSGIVING OVER THE WAT E R

1 0 If there are baptisms, or if water is to be used forreaffirmation, the water may be poured into thefont at this time, and the following prayero f f e r e d :

The Lord be with you.

And also with you.

Let us pray.

Eternal Father:When nothing existed but chaos,

you swept across the dark watersand brought forth light.

In the days of Noahyou saved those on the ark through water.

After the flood you set in the clouds a rainbow.When you saw your people as slaves in Egypt,

you led them to freedom through the sea.Their children you brought through the Jordan

to the land which you promised.

Sing to the Lord, all the earth.Tell of God’s mercy each day.

In the fullness of time you sent Jesus,nurtured in the water of a womb.

He was baptized by John and anointed by your Spirit.He called his disciples

to share in the baptism of his death and resurrection

and to make disciples of all nations.

Declare his works to the nations,his glory among all the people.

Pour out your Holy Spirit,to bless this gift of water and t h o s e who r e c e i v e i t ,to wash away t h e i r s i n

— 55 —

and clothe t h e m in righteousnessthroughout their lives,

that, dying and being raised with Christ,t h e y may share in his final victory.

All praise to you, Eternal Father,through your Son Jesus Christ,who with you and the Holy Spiritlives and reigns for ever.A m e n .

BAPTISM WITH LAYING ON OF HANDS

11 As each candidate is baptized, the pastor says:

N a m e, I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.

The people respond:

A m e n .

Immediately after the administration of the water,the pastor, and others if desired, place hands on thehead of each candidate, as the pastor says to each:

The Holy Spirit work within you,that being born through water and the Spirit,you may be a faithful disciple of Jesus Christ.

The people respond:

A m e n .

When all candidates have been baptized, the pas-tor invites the congregation to welcome them:

Now it is our joy to welcome our new sisters andb r o t h e r s in Christ.

Through baptismyou are incorporated by the Holy Spirit

into God’s new creationand made to share in Christ’s royal priesthood.We are all one in Christ Jesus.With joy and thanksgiving we welcome you

as m e m b e r s of the family of Christ.

C O N F I R M ATION OR REAFFIRMATION OF FA I T H

1 2 Here water may be used symbolically in waysthat cannot be interpreted as baptism, as thepastor says:

Remember your baptism and be thankful.

A m e n .

As the pastor, and others if desired, place hands onthe head of each person being confirmed or reaffirm-ing faith, the pastor says to each:

N a m e, the Holy Spirit work within you,that having been born through water and the Spirit,you may live as a faithful disciple of Jesus Christ.

All respond:

A m e n .

1 3 When there is a congregational reaffirmation ofthe Baptismal Covenant, water may be usedsymbolically in ways that cannot be interpretedas baptism, as the pastor says:

Remember your baptism and be thankful.

A m e n .

RECEPTION INTO THE UNITED METHODIST CHURCH

1 4 If there are persons coming into membership inThe United Methodist Church from otherdenominations who have not yet been presented,they may be presented at this time.

The pastor addresses all those transferring their mem-bership into The United Methodist Church, togetherwith those who, through baptism or in confirmation,have just professed their own faith:

As m e m b e r s of Christ’s universal churc h ,will you be loyal to The United Methodist Churc h ,and do all in your power to strengthen its ministries?

I will.

RECEPTION INTO THE LOCAL C O N G R E G AT I O N

1 5 If there are persons joining this congregationfrom other United Methodist congregations whohave not yet been presented, they may be pre-sented at this time.

The pastor addresses all those transferring mem-bership into the congregation and those who havejust professed their own faith, in baptism or inc o n f i r m a t i o n:

Appendix – The Baptismal Covenant I

— 56 —

BY WATER AND THE SPIRITAs m e m b e r s of this congregation,will you faithfully participate in its ministries

by your prayers, your presence,your gifts, and your service?

I will.

C O M M E N D ATION AND WELCOME

1 6 The pastor addresses the congregation:

Members of the household of God,I commend these persons to your love and care.Do all in your power to increase t h e i r f a i t h ,

confirm t h e i r hope, and perfect t h e m in love.

The congregation responds:

We give thanks for all that God has already given you

and we welcome you in Christian love.As members together with you

in the body of Christand in this congregationof The United Methodist Church,

we renew our covenantfaithfully to participatein the ministries of the churchby our prayers, our presence,our gifts, and our service,

that in everything God may be glorifiedthrough Jesus Christ.

The pastor addresses those baptized, confirmed, orr e c e i v e d :

The God of all grace,who has called us to eternal glory in Christ,

establish you and strengthen youby the power of the Holy Spirit,

that you may live in grace and peace.

One or more lay leaders may join with the pastorin acts of welcome and peace.

Appropriate thanksgivings and intercessions forthose who have participated in these acts should beincluded in the concerns and prayers which follow.

It is most fitting that the service continue with HolyCommunion, in which the union of the new mem-bers with the body of Christ is most fully expressed.The new members may receive first.

From The United Methodist Hymnal Copyright © 1976, 1980,1985, 1989 by The United Methodist Publishing House. Usedby permission.

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AR T I C L E X V I I — OF BA P T I S MBaptism is not only a sign of profession and

mark of difference whereby Christians are distin-guished from others that are not baptized; but it isalso a sign of regeneration or the new birth. TheBaptism of young children is to be retained in theC h u rc h .

(From “The Articles of Religion of The MethodistC h u rch,” p. 63, The Book of Discipline—2004.)

AR T I C L E V I — TH E SA C R A M E N T SWe believe the Sacraments, ordained by Christ,

are symbols and pledges of the Christian’s profes-sion and of God’s love toward us. They are meansof grace by which God works invisibly in us, quick-ening, strengthening and confirming our faith inhim. Two Sacraments are ordained by Christ ourLord, namely Baptism and the Lord’s Supper.

We believe Baptism signifies entrance into thehousehold of faith, and is a symbol of repentanceand inner cleansing from sin, a representation of thenew birth in Christ Jesus and a mark of Christian dis-c i p l e s h i p .

We believe children are under the atonement ofChrist and as heirs of the Kingdom of God areacceptable subjects for Christian Baptism. Childrenof believing parents through Baptism become thespecial responsibility of the Church. They should benurtured and led to personal acceptance of Christ,and by profession of faith confirm their Baptism.

We believe the Lord’s Supper is a representationof our redemption, a memorial of the sufferings anddeath of Christ, and a token of love and unionwhich Christians have with Christ and with onea n o t h e r. Those who rightly, worthily and in faith eatthe broken bread and drink the blessed cup partakeof the body and blood of Christ in a spiritual man-ner until he comes.

(From “The Confession of Faith of the Evangeli-cal United Brethren Church,” p. 68, The Book ofD i s c i p l i n e — 2 0 0 4 .)

¶ 218. Growth in Faithful Discipleship—F a i t h-ful membership in the local church is essential forpersonal growth and for developing a deeper com-mitment to the will and grace of God. As membersinvolve themselves in private and public prayer,worship, the sacraments, study, Christian action,systematic giving, and holy discipline, they grow intheir appreciation of Christ, understanding of God atwork in history and the natural order, and an under-standing of themselves.

¶ 219. Mutual Responsibility—Faithful disciple-ship includes the obligation to participate in the cor-porate life of the congregation with fellow membersof the body of Christ. A member is bound in sacredcovenant to shoulder the burdens, share the risks,and celebrate the joys of fellow members. A C h r i s-tian is called to speak the truth in love, always readyto confront conflict in the spirit of forgiveness andr e c o n c i l i a t i o n .

From The Book of Discipline of The United MethodistC h u rc h — 2 0 0 4. Copyright © 2004 by The United MethodistPublishing House. Used by permission.

APPENDIX—Disciplinary Items

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Since the original publication of this study guide in1997 and its revision in 1998, the subject of baptismand church membership has continued to be a liveand unresolved issue in The United MethodistC h u rch. Fortunately, the occasion of a third printingof this book affords the opportunity to address thepresent situation. The issue of the relationshipbetween baptism and church membership has along history in American Methodism. I have tracedthis through the periods of denominational develop-ment in This Gift of Water: The Practice and Theologyof Baptism Among Methodists in America ( A b i n g-don, 1992). Some of the tension is suggested by anarticle in an 1843 Congregationalist paper ridiculingthe Methodists: “But how a person can join a classwhich is part of a church, and be admitted to themost holy ordinances of the church, and still not be amember of the church, is hard to be understood.” Oursituation today is fully as confused and confusing.

The 1996 General Conference adopted the documententitled By Water and the Spirit: A United MethodistUnderstanding of Baptism as an official interpretivestatement for The United Methodist Church on themeaning of the sacrament and its relation to otherrites of the church. This statement was printed in T h eBook of Resolutions in 1996 (pp. 716-735) and 2000(pp. 798-817) and in the gray sidebar sections of thisstudy guide. None of the Judicial Council decisionsinvolve this document or have any effect upon it. B yWater and the Spirit remains the denomination’sauthorized interpretation of the theology and prac-tices of baptism. It can and should continue to func-tion as both authentic and authoritative. (For clarity, Iuse the title By Water and the Spirit to refer to theofficial baptismal statement and the term study guideto refer to this publication, which includes bothcommentary and leader helps.)

A major part of the work of every General Confer-ence involves the revision of The Book of Discipline,

which contains provisions for the structure and gov-ernance of the church, as well as historical and doc-trinal material. Legislative actions of each GeneralConference are reflected in The Book of Discipline,which is published a few months after the conclu-sion of the conference. The Committee to Study Bap-tism and the staff of the General Board of Disciple-ship prepared a list of points in the D i s c i p l i n e w h e r echanges are needed to implement the theologicaland practical effects of By Water and the Spirit in thelife of the church. This was a tedious and painstakingprocess involving the perusal of the entire D i s c i-p l i n e. These legislative changes were proposed toand adopted by the 1996 General Conference.

U n f o r t u n a t e l y, but not surprisingly, some points in the1992 D i s c i p l i n e that needed change to conform toBy Water and the Spirit were not cited and proposedto the General Conference for approval. One of thesewas the focus of the case that reached the JudicialCouncil for its session in October 1997. The Min-nesota Annual Conference submitted a Petition forDeclaratory Decision on the membership provisionsof the 1996 D i s c i p l i n e. While a series of inquirieswas included, the pivotal question was number fif-teen: “Does the 1996 D i s c i p l i n e, in making all bap-tized persons, including infants, members of TheUnited Methodist Church, violate the Constitution¶4, which says that persons are eligible for mem-bership ‘when they take the appropriate vows’?”

The constitutional paragraph referred to in the 1996D i s c i p l i n e is “Article IV of Division One—General,”which is entitled “Inclusiveness of the Church.” Itread as follows:

The United Methodist Church is a part ofthe church universal, which is one Body inChrist. Therefore all persons, withoutregard to race, color, national origin, status,or economic condition, shall be eligible toattend its worship services, to participate in

APPENDIX—De velopments Since 1996

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its programs, and, when they take theappropriate vows, to be admitted into itsmembership in any local church in theconnection. In The United MethodistC h u rch no conference or other org a n i z a-tional unit of the Church shall be structuredso as to exclude any member or any con-stituent body of the Church because ofrace, color, national origin, status, or eco-nomic condition.

In “Decision Number 811,” effective on October25, 1997, the Judicial Council ruled that the answerto the question posed is “yes.” Regardless of theo-logical understandings of baptism, “no changewhich abolishes the vow requirement can be legis-lated without amending the Constitution.”

The practical effect of this decision was that:

The 1996 legislation which constitutedamendments to the existing membershipprovisions of the 1992 Discipline a r eunconstitutional and invalid, the 1992 Dis-c i p l i n e relating to membership categories“preparatory membership” and “full mem-bership” ¶¶216.4, 222-224, 232.1 and 2(1992 Discipline) remain as the governinglaw of The United Methodist Church. . . .[L]ocal church membership rolls of TheUnited Methodist Church [are to] be keptand maintained in accordance with ¶232of the 1992 Discipline, and . . . the baptismand membership practices and polity shallbe continued in accordance…[with] the1992 Discipline. (From Decision No. 811of the Judicial Council)

In the attempt to resolve the contradictions and con-fusion, the General Board of Discipleship in 1998and 1999 tried unsuccessfully to persuade the Judi-cial Council to approve a procedure which wouldexpedite the process by allowing implementing leg-islation to be passed by the same General Confer-ence which proposed a constitutional amendment.Such legislation would not have gone into effectuntil after final ratification of the amendment.

The GBOD brought to the 2000 General Confer-ence numerous petitions designed to move thec h u rch toward resolution of the conflicts among themembership provisions of the 1996 Book of Disci-p l i n e , the baptismal ritual, By Water and the Spirit,and the Judicial Council’s rulings. In Decision No.

884, issued during the meeting of the General Con-ference, the Judicial Council ruled that no petitionsfor changes of parts of the D i s c i p l i n e which hadbeen ruled unconstitutional could be considered.The legislative petitions were then withdrawn bythe GBOD.

More significantly, the 2000 General Conferenceapproved, by the required two-thirds majority,amendments to ¶¶ 4, 14, 30, 34, and 42 of thec h u rch constitution (as well as other amendmentsrelated to different subjects). These amendmentswere submitted to the annual conferences and, ascertified by the Council of Bishops, received a two-thirds affirmative vote. Changes to ¶¶ 14, 30, 34,and 42 are largely to clarify language. The crucialamendment is a revision of ¶ 4 of the constitution,which now reads:

The United Methodist Church is a part ofthe church universal, which is one Body inChrist. The United Methodist Churc hacknowledges that all persons are of sacredworth. All persons without regard to race,c o l o r, national origin, status, or economiccondition, shall be eligible to attend itsworship services, participate in its pro-grams, receive the sacraments, upon bap-tism be admitted as baptized members, andupon taking vows declaring the Christianfaith, become professing members in anylocal church in the connection. In the Unit-ed Methodist Church no conference orother organizational unit of the Churc hshall be structured so as to exclude anymember or any constituent body of theC h u rch because of race, color, national ori-gin, status, or economic condition.

This amendment now provides the constitutionalfoundation upon which legislation will be broughtto the 2004 General Conference.

The major change needing to be reflected in the leg-islation is the elimination of language referring to“preparatory” and “full” categories of membership.In accord with By Water and the Spirit, all baptizedpeople, regardless of age, become baptized mem-bers of the local church. This action expresses theunderstanding of baptism in mainstream Christianhistory throughout the centuries. Baptism is initia-tion and incorporation into the universal church of

Appendix – De velopments Since 1996

n — 60 —


Baptism: Christ’s Act in the Churc h , by LaurenceHull Stookey (Abingdon, 1982).

Baptism, Eucharist and Ministry ( World Council ofC h u rches, 1982).

Christian Spiritual Formation in the Church andC l a s s r o o m , by Susanne Johnson (Abingdon,1 9 8 9 ) .

Come to the Waters: Baptism and Our Ministry ofWelcoming Seekers and Making Disciples, b yDaniel Benedict (Discipleship Resources, 1997).

Jesus Christ, The United Methodist Church, and thelocal congregation. When baptized people professtheir faith publicly and are confirmed, they become“professing” members. This emphasis upon profes-sion of faith is consistent with the Wesleyan tradi-tion. When people are capable of responding todivine grace in repentance and faith, they need totake public vows of commitment to Christ and tofaithful discipleship.

Practical issues of church polity need to beaddressed along with theological concerns. Repre-sentatives of the General Board of Discipleship areworking closely with the Official Forms andRecords Committee of the General Council onFinance and Administration to develop appropriaterecording materials which will be clear and easilyuseable. Because membership figures are used asthe basis of apportionments and representation insome annual conferences, these statistics shouldreflect only the number of professing members.

The approval of such legislation will resolve thecontradictions which have existed among

A Place for Baptism, by Regina Kuehn (Liturgy Tr a i n-ing Publications, 1992).

Remember Who You Are: Baptism, a Model forChristian Life, by William H. Willimon (TheUpper Room, Rev. Ed. 1999).

Sacraments as God’s Self Giving, by James F. White(Abingdon, Rev. Ed. 2001).

This Gift of Water: The Practice and Theology ofBaptism Among Methodists in A m e r i c a , by GayleCarlton Felton (Abingdon, 1993).

Helpful Re s o u rc e s

1) baptismal rituals, developed through a longprocess of study and revision, that clearly affirm thatbaptism at any age makes a person a member of thelocal church, The United Methodist Church, andthe church of Christ universal;2) By Water and the Spirit, an official interpretivestatement on the meaning of baptism that wasdeveloped through a similar protracted process;3) stipulations in the D i s c i p l i n e of a system of deter-mining and accounting that is based on a sharplydifferent interpretation of the relationship betweenbaptism and membership.

F i n a l l y, the churc h ’s theological understandings willbe expressed in its polity and records.

The United Methodist Church needs to get on withits mission of making Christians and redeeming theworld. May the process of resolving our present con-fusion serve as an opportunity for deeper study andreflection, exciting teaching and learning, and evermore faithful witness to the gospel of Jesus Christ.

Gayle Carlton Felton

Resource published by Discipleship Resources may be ordered online at www.discipleshipresources.org; byphone at 800-685-4370; by fax at 770-442-9742; or by mail from Discipleship Resources Distribution Center,P.O. Box 1616, Alpharetta, GA 30009-1616. They may also be ordered from Cokesbury.

Resources not published by Discipleship Resources may be ordered from the publisher.

Documents

By Water and the Spirit - North Texas ConferenceBy Water and the Spirit: A United Methodist Understanding of Baptism C o n t e m p o r a ry United Methodism is attempting to recover