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Here is a lesson presented this past Sunday.  It is basic in its arguments.  Some of the quotes were taken from Steve Rudd's Interactive Bible (http://www.bible.ca/) where you can find much work on the subject. Thomas Thornhill, Sunday, April 10, 2005

WAS PETER THE FIRST POPE?
by Thomas A. Thornhill Jr.

 

       This past week there was extensive coverage of the death and burial of John Paul II, leader of the Roman Catholic Church.  In coverage, on more than one occasion, I heard mention of Peter being the first pope and John Paul was his successor.  In fact, their "church history" makes him the 263rd successor of Peter.  We have heard much about how he was a good man and how much he did to unite various world religions and faiths (which he did – but how? Compromise!)  Hearing this and many other things, I am greatly concerned and saddened because I am convinced the Catholic Church is the ultimate end of apostasy and its head, the pope, is completely without Biblical authority and, in fact, DIRECTLY condemned in the Bible.   Yet not only is he embraced by Catholics (which is understandable) but he has even been embraced by those who believe that Catholicism is wrong, or at least that it is not the only true religion.

       Because we have heard so much about this, I now want to address the subject of the papacy and answer the question FROM THE BIBLE - was Peter the first pope?

       In this lesson, it gives me no pleasure to expose that which I believe needs to be exposed.  This is not presented as a personal vendetta or with an attitude of superiority.  It is simply submitted with the hopes that you will open your Bibles and determine whether or not the concept of a pope is acceptable to God or not.  As you will see, God’s word condemns the papacy and my hope in presenting this lesson is that we will be better equipped to address this as false doctrine and win souls to Christ.  Also, I do not intend to misrepresent anyone – therefore if you hear me say anything that is wrong, please point that out so that I may correct it in the future.

 

I. The Problem with the Papacy

A. First of all it is a product of apostasy from the real church of Christ we read of in the Bible.

B. Why is the office of pope never mentioned in the Bible?  Jesus named:

a. Apostles - Ephesians 4:11, 1 Corinthians 12:28, Matthew 10:1-4

b. Elders – Philippians 1:1; Acts 11:23, 1 Timothy 3:1-7, etc.

c. Deacons – Philippians 1:1, 1 Timothy 3:8-13

d. WHY IS THE OFFICE OF POPE NEVER MENTIONED?

C. Christ is the head of the Church

a. Ephesians 1:22,23 – Christ is head over ALL THINGS to the church;

b. Ephesians 5:22-24 – as husband head of wife, Christ is also head of the church.

c. NOTE also Matthew 28:18 – All authority given to Christ . . .

d. Question - What qualified Jesus to be head of the church?  What qualified Him to be exalted as God exalted Him?  What qualified Him to be our High Priest and advocate? A. IT was His sinless sacrifice – Hebrews 4:15, 1 Peter 2:22, 2 Corinthians 5:21

e. WHERE IS ROOM FOR THE POPE IN THIS?

D. Titles – pope (papa), Vicar of Christ (a Roman Catholic priest who acts for another, higher-ranking clergyman, the pope is "Christ’s representative on earth"), Holy Father, chief pastor (Consider this in light of Hebrews 13:20, John 10:11, 14, etc.), supreme pontiff of the Universal Church, Patriarch of the West, Prince of the apostles, etc.

Consider what Jesus had to say in Matthew 23:1-12 – NOTE in these verses the warning of Jesus.

E. The worship of a man – while he may not claim to actually be worshipped, but addressed in the place of Christ- the fact is he accepts acts of worship including bowing down in his presence, kissing his ring, the various titles bestowed upon him, etc.  Also this past week, Catholic churches have been having special masses in his honor almost every day.

a. Consider this in light of 2 Thessalonians 2:3-4, “Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.”

b. Jesus told Satan in Matthew 4:10, “It is written, ‘You shall worship the Lord your God, and Him only shall you serve’.”

c. Note also 1 Timothy 4:1-3 which speaks of an apostasy which included, some “forbidding to marry”, etc.

 

II. Why Peter Was NOT the First Pope

A. He did NOT fit the mold of a pope (especially a modern pope)

NOTE: While some of these Catholics will say that changes were not made until centuries later concerning marriage, papal infallibility, etc.  In that they speak the truth.  BUT that begs the question - WHY DID YOU CHANGE?  Where is the authority to change what was NOT in God's word!  Think about it!

a. He was married – In Matthew 8:14 Jesus healed Peter’s mother-in-law, - In 1 Corinthians 9:5 Paul mentions the wife of Peter.

b. No titles were ever given to him – when he referred to himself as an elder he used the term, “fellow elder” – 1 Peter 5:1.

c. He was fallible – making major mistakes, even after Christ's ascension – see Galatians 2:14

B. He was never described as preeminent. 

a. He had no authority over other apostles -

Note Paul’s statement in 2 Corinthians 11:5, 12:11

Matthew 19:28 – the twelve would sit on thrones judging the tribes of Israel.  There is NO clear passage that shows ANY apostle to have preeminence over others.  In fact consider what Jesus said to them as they argued about these things – Matthew 18:4 – the greatest in the kingdom of heaven was he who served;

b. He did NOT accept worship – Acts 10:25,26; see Revelation 19:10, 22:8-9 where John was told not to even bow down before the angel sent from the Lord.

C. Some of the arguments made to prove Peter was the first pope include:

a. Matthew 16:18, 19 – because the word Peter is derivative of a stone and Jesus said, “Upon this rock I will build My church” He must have been talking exclusively to Peter.  However, that is not borne out in the context.  For one thing, Jesus used different genders of the Greek word, petra, which means He was NOT speaking of the same thing.  What Jesus spoke of was Peter’s statement, “You are the Christ.” Note also that Jesus then said, “I will build MY church”

b. Another passage referred to is John 21:15-17 where Jesus restores Peter to service. 

i. They say this because Jesus asks, “Do you love me more than these”.  Catholicism believes that here Jesus is challenging Peter to feed not only His sheep, but His shepherds as well.  In other words, they believe Jesus is putting Peter in charge of the other apostles, etc.

ii. But that is NOT taught in the text.  The actual text has reference to restoring Peter after he denied Jesus 3 times.  (Luke 22:54-62).  Remember that after the third time we are told Jesus looked at him and he went out and wept bitterly.  Peter had doubts and needed to be restored.  Even his responses to Jesus showed this doubt.  The text does not say the sheep were the other apostles – so it would apply to anyone following Christ.

iii. As to the expression, “Do you love Me more than these?” the meaning is ambiguous and can mean one of three things – 1)Did Peter love Jesus more than the other apostles did, 2)Did Peter love Jesus more than he loved these other men, 3)Did Peter love Jesus more than these things – his possessions. 

Probably this has reference to the FIRST one.  Recall that before Peter denied Jesus he boasted that he would never do that.  Note Matthew 26:31-35.  Jesus said all would deny Him and Peter answered, “Even if all were made to stumble because of You, I will never be made to stumble” (33) If Jesus has this in mind, he is humbling Peter and asking, “Will you still say that?”  Peter hesitates with his answer.

iv. Also, Elders are given the task of shepherding their flock (the local church) – note again 1 Peter 5:1-4.  NOTE here how Peter calls himself a “fellow-elder”.

v. There is NO evidence in this text that Peter was made the head apostle and first pope here or in any other text.

c. Some mention how Peter is mentioned first in all the lists of the apostles and he was predominant in speeches and actions including choosing Mathias to replace Judas (Acts 1:15-26), his speech is recorded in Acts 2 on Pentecost, he healed a man in Acts 3 and 4, was the first to preach to Gentiles (Acts 10), etc.  While these things are true and DID happen, they still don’t prove he was preeminent over the others.  All this proves is that he was outspoken and a natural leader.  Nowhere does he EVER claim a special place.  In fact as we have already shown, he refused preeminence.

Incidentally, Paul had “credentials” just as impressive as Peter in many of these areas.

There are other passages but they are easily answered and usually the product of twisting what the scripture actually says.

D. An interesting thought to consider is the fact that based upon the office, Paul was more qualified to be the first pope than Peter.  Consider these facts:

a. Paul was not married (1 Corinthians 7).
b. Acts talks about Paul more than about Peter.

c. Paul rebuked Peter (Gal. 2:11-14); Peter never rebuked Paul.

d. Paul cared for all the churches (2 Corinthians 11:28).

e. Paul was not behind any apostle (2 Corinthians 11:5; 12:11). Peter never made such a claim for himself.

f. Paul wrote 3/4 of the New Testament books. Peter wrote only 2 little ones.

g. Peter cited Paul's letters as authority (2 Peter 3:15,16), but Paul never cited Peter's letters as authority.

h. Scripture expressly tells us Paul was in Rome, but never says Peter was there.

i. Paul's labors exceeded those of other apostles (2 Corinthians 11:23).

 

Thus we can see that Peter was not the first Pope, nor is the office of pope one found in God’s word.  History shows that for 5 centuries the church gradually crept further into apostacy in its organization until in the year AD 606, Boniface the 3rd declared himself to be the universal ruler of the church.  It is because of these things that I reject the idea of a pope.  It is a doctrine that will cause many to be lost.  Let us not be caught up in such false systems of belief.

   

Thomas A. Thornhill Jr.
14758 Ardis Ave
Bellflower, CA 90706
562-867-4416
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The Conclave
by Dudley Ross Spears

        The death of the man called “John Paul II” has put the Roman Catholic Church in the position of electing a new “visible head” of their church. The late Karol Wojyhla was elected to be the 264th “visible head” of all Catholics around the world. He was elected by the “College of Cardinals” who met in “Conclave” to elect him.

        The world can expect to be flooded by the news media about this far-reaching event. Over 6,000 reporters were crammed into Vatican Square awaiting the death of Karol Wojyhla. The intense interest as to the one to succeed him will not abate. It could last a very long time. One such election lasted nearly three years. (More later on that).

        Karol Wojyhla was at the time of his election, October 1978, a fallible man with high standing in the world of Catholicism. Once selected by the Cardinals in Conclave, something changed in him. Part of him became infallible. This is a dogma of Catholicism and has been since 1870. The dogma is that when their “visible head” speaks on morals and matters of faith he is “infallible.”

        James Cardinal Gibbon’s book, “Faith of the Fathers,” has been in circulation for many years and is an authoritative work that defines Catholic views, especially with regard to the “Infallibility of the Pope.” Gibbon tells us the “Pope” is not “impeccable,” but with regard to moral and matters of faith (for Catholicism) he speaks infallibly. (Faith of Our Fathers, page 99).

        It is strange that 115 fallible men have the power to select another fallible man who suddenly becomes even partly infallible. The official Catholic dogma of Papal Infallibility affirms that when their “visible head” of their church speaks on matters or faith or morals, he is no longer the fallible man he was.

From the Catholic Encyclopedia the following is lifted:

“We teach and define that it is a dogma Divinely revealed that the Roman pontiff when he speaks ex cathedra, that is when in discharge of the office of pastor and doctor of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith or morals to be held by the universal Church, by the Divine assistance promised to him in Blessed Peter, is possessed of that infallibility with which the Divine Redeemer willed that his Church should be endowed in defining doctrine regarding faith or morals, and that therefore such definitions of the Roman pontiff are of themselves and not from the consent of the Church irreformable.” (Vatican Council, Sess. IV, Const. de Ecclesiâ Christi, c. iv,)

The same source defines infallibility as:

“In general, exemption or immunity from liability to error or failure; in particular in theological usage, the supernatural prerogative by which the Church of Christ is, by a special Divine assistance, preserved from liability to error in her definitive dogmatic teaching regarding matters of faith and morals.”

The same source explains a bit further:

“In the Vatican definition infallibility (whether of the Church at large or of the pope) is affirmed only in regard to doctrines of faith or morals; but within the province of faith and morals its scope is not limited to doctrines that have been formally revealed. This, however, is clearly understood to be what theologians call the direct and primary object of infallible authority: it was for the maintenance and interpretation and legitimate development of Christ’s teaching that the Church was endowed with this charisma.” (Ibid.)

This is summarized by a Catholic apologist,

“No other institution on earth has had 264 consecutive leaders over two thousand years proclaim with absolute fidelity the teachings of its founder. When a man sits in the Chair of Peter the Holy Spirit makes him Vicarius Christi (Latin: Vicar of Christ), just as he makes ordinary bread and wine into Christ’s Body, Blood, Soul and Divinity. The man’s outer appearance is unchanged, but his substance, his teaching of true faith and morals, is completely transformed.”

        The longevity of Catholicism is a factor flaunted before the world as evidence of her legitimate claim to be “The One True Church.” This, however, proves nothing to those with respect for the divinely inspired word of God, the Bible. Catholicism is the end result of an apostasy clearly prophesied in Scripture.

        The Roman Catholic Council named “Vatican I” was the first time papal infallibility was recognized in the Catholic religion. Several of the Bishops took stringent issue against adopting such as a Church dogma. The end result, however, was that it was made an official doctrine of Catholicism with severe penalty for those who deny it. The following resolution is part of the Council’s determination.

“If anyone says that blessed Peter the apostle was not appointed by Christ the lord as prince of all the apostles and visible head of the whole church militant; or that it was a primacy of honour only and not one of true and proper jurisdiction that he directly and immediately received from our lord Jesus Christ himself: let him be anathema.”

        These words are reminiscent of Paul’s words about Christ. “If any man loveth not the Lord, let him be anathema. Maranatha” (1 Cor. 16:22). The apostle Paul, who said he was not a whit behind the “chiefest apostle” (2 Cor. 11:5) would have a stronger claim to be “prince of all the apostles,” than Peter (who never claimed it for himself).

“But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema” (Gal. 1:8).

        Neither Paul, nor Peter, nor any apostle ever made such a claim. There is no scriptural evidence even slightly indicating any rank among the Lord’s chosen messengers. To the contrary, the Lord practically forbad such. To his apostolic band, Jesus said, “Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. Not so shall it be among you: but whosoever would become great among you shall be your minister and whosoever would be first among you shall be your servant” (Matt. 20:25-27).

        Catholic apologists may reply that their “Pope” is a humble servant, but that doesn’t obviate their pretentious claim that he is the “Vicar of God,” and stands directly in the alleged succession of Peter whom they think was elevated by Jesus above all the others.

        The whole conclave concept is far from being anything approaching divinely revealed truth. It is all based on presumptions:

That Jesus made Peter head over the apostolate.
That Jesus intended Peter to be succeeded in his “primacy.”
That the alleged successor to Peter should be elected by fallible men.
That Jesus intended for there to be a “visible head” of his church.
That those who allegedly “succeeded” Peter were to be endowed with infallibility in some things.
It has no scriptural basis.

        It is interesting that the concept of Peter’s primacy was in the minds of several Catholic theologians. It was only in 1439 at the Council of Florence that it was affirmed. Much debate followed, by many high officials of Catholicism, against the idea. It was not until 1870 at the First Vatican Council that it was defined as a doctrine of faith. It was confirmed in 1964 by the Second Vatican Council.

        It is also interesting that the “conclave” of Catholic Cardinals always meets in secret and locked up. In 1271 the head of Catholicism was dead and there was no “visible head” of the Catholic Church. The headship of Catholicism was vacant for two years and nine months. Local officials, tiring of the lengthy process, locked the Cardinals of the Catholic Church in a room, forcing them to select a new pope. From this unpromising event came the current practice of the “Conclave.” It is extremely secretive. There are a number of rituals and politics designed and engrained into this centuries-old tradition in which a new “visible head” of the Catholic Church is selected to rule over the Catholic world.

Dudley Ross Spears, drs4285@bellsouth.net

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A Good Example
by Heath Rogers, 6/22/05

All of us have a certain amount of influence over others. We need to be aware of the potential of our influence and make sure we are setting the right kind of example for others.

Preachers have to be careful about their example. The young evangelist Timothy was told, "Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity" (1 Timothy 4:12). Titus was instructed, "In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity" (Titus 2:7). In order for one's preaching to be effective, his life must match his message. The "Do what I say, not what I do" approach doesn't work – especially for preachers! When preachers are seen during the week engaging in things that they condemned on Sunday, they have completely lost their effectiveness with their members. When preachers are seen in the community engaging in things that most people consider to be inappropriate for preachers (using bad language, smoking, drinking alcohol, cheating or stealing, etc.) they have lost their effectiveness in the community. Once we lose our good example, it is impossible to regain it: "Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men" (Matthew 5:13).

Elders are the leaders of the local church (Acts 20:28). Peter told elders to rule by example: "Neither as being lords over God's heritage, but being ensamples to the flock" (1 Peter 5:3). The quickest way for church leaders to lose the respect of their members is to live at a standard lower than what they are requiring for the rest of the church. A bad example renders one's leadership ineffective.

It isn't just preachers and elders who are responsible for setting good examples. All mature Christians are to be good examples. "Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample" (Phil. 3:17). Those in Philippi who walked (lived) as Paul did were to be noted, watched and followed. Sometimes we benefit from illustrations. Instruction is best reinforced with visual examples. Mature Christians are expected to be the illustrations and visual examples of the preaching and teaching of God’s Word.

Our example should be an influence for good. In Matthew 5:13-16, Jesus tells His disciples that they are the salt of the earth and the light of the world. We are salt in that we preserve the good things in society. If we live a godly life it will have a positive influence upon others. The light of our good example is to shine for others to see. The things we do and support, the way we act and react to situations, the way we talk, dress and appear before others has an influence upon others.

However, our example can also be an influence for evil. People know a hypocrite when they see one. If the life we live is different from the profession that we make, we will not be taken seriously. Our salt has lost its savor and is rendered useless. Worse than that, our bad example is a reflection upon the church, its members and leaders, and ultimately upon God Himself! We need to be careful about the way we live, act, talk, and appear before others. We need to learn to see ourselves as others do and make a proper evaluation of the kind of influence we are having upon others. If we are going to call ourselves after the name of Christ (Christian), we must make sure we are living a life that honors His Holy name.

Sometimes Christians set bad examples. While there are consequences to setting a bad example, it is not the "end of the world." We need to repent, humbly confess our sins before others, and seek God's forgiveness. Then, with a renewed determination, we must strive to live a life without offense until the day of Christ (Philippians 1:10).

Heath Rogers
Check out my web site.
http://heathrogers.home.mindspring.com/

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The Purpose of Baptism
by Heath Rogers, 6/29/05

Many people believe and teach that we are saved without water baptism. They will tell us that baptism is important, and that we should be baptized someday, but it is not necessary for our salvation. Is this true?

If baptism is not necessary for our salvation, what is it for? There is a reason behind everything that God tells us to do. We all understand that baptism is a part of the gospel of Christ. What does the Bible say baptism is for?

1. Saves Us. "He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mark 16:16). Notice, the Lord did not say, "He who believeth is saved and should be baptized." The Lord placed baptism before salvation. Man places it after. The apostle Peter said, "The like figure whereunto even baptism doth also now save us" (1 Peter 3:21).

2. Remits Sins. "Then Peter said to them, 'Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit'" (Acts 2:38). Remission, or forgiveness, of sins comes after baptism, not before.

3. Washes Away Our Sins. "And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord" (Acts 22:16). According to this verse, when Ananias found Saul in Damascus, Saul was still in his sins. Yet, we hear people today affirm that Saul was saved on the road to Damascus. How can people be saved from their sins while still being in their sins? That just does not make sense. This verse plainly says that baptism washes away our sins.

4. Contact the Death of Christ. "Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life" (Romans 6:3-4). It was at His death that the blood of Christ was shed. We contact that cleansing blood, shed at His death, through baptism.

5. Places Us in Christ. "For as many of you as were baptized into Christ have put on Christ" (Galatians 3:27). Paul said that every spiritual blessing in the heavenly places was found in Christ, blessings which include the forgiveness of sins (Ephesians 1:3, 7). How do we get into Christ? The Bible says we are baptized into Christ.

6. Places Us in the Church. "For by one Spirit we were all baptized into one body" (1 Corinthians 12:13). The church is identified as the body of Christ (Ephesians 1:22-23; Colossians 1:18). The only way we enter the church is through baptism. Since the church is the body of Christ, the same thing would place us in both of them.

Think seriously about our question. The Bible tells us what baptism is for. Have you been baptized for the remission of your sins? Would you like to study this subject some more? Please contact us if we can help you.

Heath Rogers
Check out my web site.
http://heathrogers.home.mindspring.com/

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Infant Baptism
by Heath Rogers, 7/6/05

Baptism is an interesting subject in the religious world today. Every denomination practices baptism, but none of them seem to agree on the subject. Differences exist over things like the method of baptism (immersion, sprinkling or pouring), the purpose of baptism and even what must be said during a baptism.

Another one of these disagreements is over the practice of infant baptism. Some contend that infants should be baptized, while others insist that baptism is only for believers. What does the Bible say? Who is baptism for? In the Bible, a person could not be baptized until he met the following conditions:

Belief. "He who believes and is baptized will be saved" (Mark 16:16). Belief precedes baptism. One can not be baptized until he believes. Belief comes as a result of hearing and understanding the Word of God (Romans 10:17), not from some direct operation of the Holy Spirit apart from the Word. Infants are not capable of believing, so they are not candidates for Bible baptism.

Repentance. "Then Peter said to them, 'Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit'" (Acts 2:38). Repentance precedes baptism. Even John the Baptist refused to baptize those who did not display the fruits of repentance (Matthew 3:7-8). Infants are not capable of repentance because they have not sinned. They have done nothing to repent of.

Confession of Christ. "Now as they went down the road, they came to some water. And the eunuch said, 'See, here is water. What hinders me from being baptized?' Then Philip said, 'If you believe with all your heart, you may.' And he answered and said, 'I believe that Jesus Christ is the Son of God.'" (Acts 8:36-37). The eunuch was hindered from being baptized because Philip had not heard him make the good confession. Infants are not capable of making this confession, thus they are hindered from being baptized.

Infants are not able to believe, repent or confess. They are not scriptural candidates for Bible baptism. There is no example of infants being baptized in the Bible. Any group that practices infant baptism does so without Biblical authority.

Many good, sincere people believe they have been baptized because their parents had them sprinkled as a baby. We have shown that infant baptism is not Bible baptism. It is a tradition found outside the word of God. The practice of infant baptism may satisfy one's family or church, but it provides no spiritual benefit whatsoever. We will have more to say on this subject next week.

Heath Rogers
Check out my web site.
http://heathrogers.home.mindspring.com/

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Answering Arguments of Those In Favor of Infant Baptism
by Heath Rogers, 7/13/05

Last week we pointed out the fact that infants are not scriptural candidates for Bible baptism because they are not capable of belief, repentance or confession. In spite of this fact, some still argue in favor of the practice of infant baptism. This week we will answer some of these arguments.

The Baptism of Households. The New Testament mentions several household baptisms or conversions: Lydia (Acts 16:15), the Philippian Jailer (Acts 16:33), Crispus (Acts 18:8), and Stephanas (1 Cor. 1:16). These household baptisms are suggested as a proof of infant baptism. Advocates contend that these households must have included children, and thus the practice of baptizing infants should continue to this day.

The fact is that none of these passages imply or infer that infants were present and were baptized. The Greek word translated "household" means "a dwelling, those who dwell in a house." It does not specify infants, so infants are not automatically found in the word "household." It is assumed that infants were present, which makes this a very weak argument. In order to use these household baptisms as proof of infant baptism one has to prove that infants were present and were baptized on these occasions.

Jesus Blessed the Children. "Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them. But when Jesus saw it, He was greatly displeased and said to them, 'Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it'" (Mark 10:13-15). Jesus did not turn the children away, but instead rebuked the disciples for trying to keep them away. Because of this example, some believe it would be inconsistent to deny baptism to children today.

Anyone can see that baptism is not even mentioned in this incident. Jesus is using the little children as an example. He said, "of such is the kingdom of God," and, "whoever does not receive the kingdom of God as a little child." Little children are a great example of the characteristics that are necessary for those who would enter the kingdom (innocence, trust, humility and simplicity), but they are not candidates for baptism.

Infants Must Be Forgiven of Their Sins. Some teach that infants are born in sin, and that if they die without baptism, they can not go to heaven. The Bible does not teach that infants are born in sin. Instead, the Bible teaches that God holds each man responsible for his own sin. "The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself" (Ezekiel 18:20). Since infants are not capable of knowing right from wrong and are incapable of choosing to do wrong, they are not guilty of sin. They do not need to be saved (or forgiven) because they are not lost.

The arguments in favor of infant baptism simply "do not hold water." They are speculative at best. The prerequisites for baptism are definite: One must be a believer, repenting of his sins and confessing his faith in Christ. Infants can not do this. They are not subjects for Bible baptism.

Heath Rogers
Check out my web site.
http://heathrogers.home.mindspring.com/

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Answering Arguments of Those In Favor of Infant Baptism - Part Two
by Heath Rogers, 7/20/05

Last week we looked at three arguments used by those who support the practice of infant baptism. This week we will consider two more.

Children Were Participants in the Old Covenant. According to the Law of Moses, circumcision was the act that placed a Jew in a covenant relationship with God. Male children were to be circumcised on the eighth day (Genesis 17:12; Philippians 3:5). Any male child who was not circumcised was cut off from the people and regarded as a covenant breaker (Genesis 17:14). Since baptism now takes the place of circumcision (Colossians 2:11-12), it is argued that children should be baptized.

Today, we are under a new and better covenant. The Hebrew writer spoke of the special relationship God would have with His people under this new covenant: "For this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. None of them shall teach his neighbor, and none his brother, saying, ‘Know the LORD,’ for all shall know Me, from the least of them to the greatest of them" (Hebrews 8:10-11). Notice that under this new covenant, none of the people who are in a covenant relationship with God will have to be taught to "know the Lord." All of them will know Him. Infants do not know the Lord. They have to be taught who the Lord is. Thus, they can not already be in a covenant relationship with God. No one can be baptized (thus entering a covenant relationship with God) without first being taught who the Lord is. Infants may have qualified for a covenant relationship under the Law of Moses, but not under the Gospel of Christ. This new and better covenant requires a conscious and personal commitment on our part. Infants can not make this commitment.

Children Are Included in the Scope of the Gospel. "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts 2:38-39).

Some see Peter’s use of the word "children" in this passage as proof of infant baptism, but it isn’t. The word "children" doesn’t always mean an infant. My parents have two children. I am 34 years old and my sister is 31 years old. We are not infants, but we are our parent’s children. It is clear that infants are not under consideration in Acts 2:38-39, since the "children" of verse 39 can only be those who meet the conditions of verse 38 – repentance and baptism. Infants can not repent.

The subject of verse 39 is "the promise" (the remission of sins and the gift of the Holy Ghost). "Your children" has reference to succeeding generations, showing the perpetuality of the gospel promise. There are other places in the Bible where God uses one’s children as a means of referring to the perpetuality of His promises (Genesis 17:7; Isaiah 59:21). "All that are afar off" has reference to the Gentiles, showing the universality of the gospel promise.

These two arguments in favor of infant baptism do not stand. The practice of infant baptism is based upon human tradition, not the Word of God. We do not doubt the sincerity of those who practice of infant baptism, but we deny that such is done with God’s approval. Can someone give us just one clear, positive example from the Bible of an infant being baptized?

In the Bible, penitent believers who confessed their faith in Christ were baptized in water for the remission of their sins. This is what the Bible teaches on the subject.

Heath Rogers
Check out my web site.
http://heathrogers.home.mindspring.com/

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