Featured Baptismal regeneration

Part 3

NOTHING IMPURE SHALL ENTER HEAVEN

This kind of satisfaction for the remaining punishment due to forgiven sins is often done on Earth by good works and prayers, by suffering trials and tribulations, and by a more perfect adherence to the true faith. If such satisfaction is not done on Earth, it is and must be done in Purgatory – assuming that the person dies in the state of grace (justification). The satisfaction must be done because the Book of Revelation, the Apocalypse, makes it clear that nothing impure shall enter Heaven.

Revelation 21:27 “There shall not enter into it anything defiled, or that worketh abomination or maketh a lie, but they that are written in the book of life of the Lamb.”

We see the same thing in the Book of Hebrews.

Hebrews 12:14 “Follow peace with all men, and holiness, without which no man shall see the Lord.”

Now it must be emphasized that Purgatory is not for those who die in mortal sin or outside the true faith. It’s only for those who die in the state of grace, which is also known as the state of justification. It’s for those who die in grace, but haven’t satisfied for the temporal punishment due to their forgiven mortal or venial sins, which were committed after baptism.

THE BIBLE TEACHES THAT THERE ARE MORTAL SINS AND LESSER (VENIAL) SINS

Mortal sins destroy the state of justification. That’s why Galatians 5:19-21, 1 Cor. 6:9, and Ephesians 5:5-8 teach that people who commit such mortal sins lose “their inheritance” in Heaven (justification). Examples of mortal sins are fornication, murder, drunkenness, lying, cheating, stealing, fraud, theft, masturbation, looking at pornography, giving full consent to impure thoughts, homosexuality, heresy, idolatry, violating the commandments, etc. If people die in the state of mortal sin, they will be damned. 1 John 5:16 distinguishes between sins which lead to death and sins which don’t.

1 John 5:16 “If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. All unrighteousness is sin: and there is a sin not unto death.”

In their consciences people know that there is a great difference between murder and something such as unjustifiable outbursts of anger or impatience. The former is clearly a mortal sin, while the latter is a venial sin. (Anger can also be justifiable, by the way.)

Venial sins (i.e., lesser offenses against God) weaken the soul, and make it more vulnerable to mortal sin. Mortal sins destroy the state of justification and put one in a state of damnation. That’s why immediately after the verse which proves Purgatory (1 Cor. 3:15), we read this:

1 Corinthians 3:17 “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”

This speaks of those who die in mortal sin: unjustified. They will be lost. Mortal sin can be forgiven only by confession to a valid priest, as proven from John 20:23. It can also be forgiven by perfect contrition with the intention to go to confession.

1 Corinthians 3:17 is quite significant to this discussion. It demonstrates that the context of 1 Cor. 3 deals with sins. This is important. If 1 Cor. 3:15 indeed refers to a man who is suffering loss (punishment) for his sins and being saved by fire (as it is), then there is no doubt that it is referring to Purgatory.

In an attempt to escape that conclusion, some non-Catholics who deny Purgatory argue that the context of 1 Cor. 3 doesn’t deal with sins, just bad works. They construct a (false) dichotomy between sins and bad works, as if they are two separate categories. They say that there are bad works which are not sins. But that attempt fails miserably in light of 1 Cor. 3:17 (above). 1 Cor. 3:17 demonstrates that the context deals with sins for which some of them are being destroyed (damned). Further, the New Testament does not teach that there is a difference between sins and bad works.

All of this establishes that the lesser sins or the satisfactions or imperfections which are left over for some and burned up in 1 Cor. 3:15 are indeed punishments for sins in Purgatory.

OTHER INDIRECT PROOFS FOR PURGATORY:

MATTHEW 5:25 AND MATTHEW 12:32

Other indirect proofs for Purgatory are found in other parts of the New Testament. The following parable of Jesus is an example.

Matthew 5:25-26 “Agree with thy adversary quickly, while thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing.”

We see that Jesus tells the parable of the man who, for his faults, is cast into prison until he pays up or satisfies for his debt. That’s exactly like Purgatory.

Matthew 12:32 is also very relevant to this issue.

Matthew 12:32 “And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.”

Why would Jesus say that the sin against the Holy Ghost will not be forgiven in this world or in the world to come? A father of the Church, such as Pope St. Gregory the Great, understood these words of Jesus to indicate that certain sins will be forgiven or satisfied for in the next world: in Purgatory.

Pope St. Gregory the Great, Dialogues (4, 40), 593 A.D. “Everyone is presented in judgment just as he is when he departs this life. But nevertheless, it must be believed that there is, for the sake of certain lesser faults, a purgatorial fire before the judgment, in view of the fact that Truth [Jesus] does say that if anyone speak blasphemy against the Holy Spirit it will be forgiven him neither in this world nor in that to come [Matthew 12:32]. In this statement we are given to understand that some faults can be forgiven in this world and some in the world to come. For if something is denied to one in particular, the intellect logically infers that it is granted for some others. But, as I said before, this must be believed to be a possible disposition for small and lesser sins.” (William Jurgens, The Faith of the Early Fathers, Vol. 3:2321)

JOHN 15:2 AND 1 PETER 1:7:

GOD USES FIRE AND DISCIPLINE TO PURGE HIS CHILDREN – THIS CORRESPONDS TO PURGATORY

The Bible also teaches that God uses fire and discipline to reform and purge His children.

John 15:2 “Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.”

1 Peter 1:6-7 “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ.”

Jesus disciplines His children, to make them more perfect and to bear more fruit. If this is not done unto satisfaction on Earth, it must be done in Purgatory.

BUT DIDN’T JESUS’ SUFFERINGS ON THE CROSS MAKE UP FOR EVERYTHING?

Some non-Catholics like to think that Jesus Christ’s passion and death made up for everything, including the penalty due to all future sins. There are no worries about something such as Purgatory, they say, because Jesus Christ paid the price for it all. This argument is false for many reasons.

First, it’s proven false by Colossians 1:24.

Colossians 1:24 “ now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church.”

This verse might be a shock to some who are not familiar with it. Paul says that he fills up, for the Church, those things that are wanting or lacking in the sufferings of Christ. Christ’s suffering was perfect and of infinite value; so what does this mean?

What St. Paul means is that many sufferings are still wanting and needed for the members of the Church to work out their salvation, which was all made possible by Christ’s sacrifice. This verse proves that Christ’s sacrifice doesn’t do away with all worries about the possibility of future punishment due to one’s sins. If so, then Paul would never say that his sufferings fill up for members of the Church that which is wanting in the sacrifice of Christ; nor would Jesus speak of the punishments for sins, which He repeatedly does. This verse, Colossians 1:24, also proves the Catholic doctrine of the communion of saints, and the effect of intercessory prayer and sacrifice.

Second, the aforementioned Protestant argument is refuted by the following: If it were true that Jesus’ sacrifice made up for everything, including the future punishments due to every man’s sins, then no one would have to believe or do anything to be saved. Jesus’ sacrifice would have paid the price for it all. But even the non-Catholics who argue that Jesus made up for everything admit that not all men are saved. They admit that people must do something to be saved. With such an admission, they contradict themselves and disprove their argument that Christ’s sufferings took care of everything.

Third, this argument is based on a grave misunderstanding of the Redemption of Christ. What is the meaning of Jesus Christ’s passion and death? Jesus Christ redeemed the world and destroyed men’s sins, as the Catholic Council of Florence defined.

 

Part 4

“The Holy Roman Church firmly believes, professes, and teaches that no one conceived of man and woman was ever freed of the domination of the Devil, except through the merit of the mediator between God and men, our Lord Jesus Christ; He who was conceived without sin, was born and died, THROUGH HIS DEATH ALONE LAID LOW THE ENEMY OF THE HUMAN RACE BY DESTROYING OUR SINS, and opened the entrance to the kingdom of heaven, which the first man by his own sin had lost with all succession…”

It means every sin that is forgiven is forgiven by Jesus Christ, and specifically by the merit of His passion and death. This forgiveness is granted only to those who follow Him and do what He says must be done, which enables them to benefit from His Redemption. It does not mean that God will not punish people for future sins. It does not mean that the penalty for all the sins of the whole world has been taken away.

THE (TRUE) OLD TESTAMENT PROVES PURGATORY – 2 MACHABEES 12:46

There’s another proof for Purgatory. It comes from the Second Book of Machabees. Some non-Catholics might immediately think: that book is not in my Bible. It’s true that the Books of the Machabees are not in the Protestant Bible. They are not in the Protestant Bible because Martin Luther, the first Protestant, removed them when he split from the Catholic Church. He also added the word “alone” to Romans 3:28, and criticized other books which were left in the Protestant Bible, such as the book of James.

In all, the Protestant Bible is missing seven books from the Old Testament. These books were removed because they contain things which Catholicism teaches and Protestantism rejects. Even though they were part of the canon or collection of Scripture since the time of the ancient Church, the Protestant Bible rejects them. The fact that the books which the Protestants reject (such as the Books of the Machabees) are truly part of Scripture can be proven from the Bible itself.

 

END Section

THE SEPTUAGINT

There is something called the Septuagint. The Septuagint was the famous Greek translation of the Old Testament which was made by seventy scholars a few centuries before the birth of Jesus Christ. You can read much about the Septuagint on the internet. This famous translation of the Old Testament from Hebrew into Greek contains the seven books which the Protestant Bible rejects. Now here’s the interesting part. There are about 350 quotations from the Old Testament in the New Testament which has come down to us. Well, about 300 of those quotations are from the Septuagint version of the Old Testament. In other words, the New Testament, which even Protestants have, quotes the version of the Old Testament which accepts the Catholic books of the Bible. This means that the New Testament writers accepted the Septuagint version, and thus the seven books which the Protestants reject. But there’s more. In Hebrews 11:35 of the Protestant and Catholic Bibles, we see a reference to an event which is only recorded in the Second Book of Machabees chapter 7.

Hebrews 11:35 “Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection…”

This reference is found in only one place in the Bible. It’s found in 2 Machabees 7, which tells the story of the mother and her seven sons. This mother and her seven sons refused deliverance from torture so that they might receive resurrection with the just. So, in Hebrews 11:35, St. Paul is making reference to the Second Book of Machabees. This demonstrates that 2 Machabees, which the Protestant Bible doesn’t have, is part of the true Old Testament. 2 Machabees chapter 12 clearly teaches prayer for the dead and therefore Purgatory.

2 Machabees 12:46 “It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.”

This verse teaches Purgatory. It says it’s a holy thought to pray for the dead that they may be loosed from their sins. The Bible thus teaches that there is a place after death where some of the faithful who will be saved are detained, where they can be aided by prayer. This corresponds to the teaching of 1 Corinthians 3:15, which we already saw, that some people are saved while suffering loss (or punishment) but by fire. That place is Purgatory, and this verse clearly proves it. That’s why this book was removed from the Bible by those who wanted to invent a new version of Christianity – one that is not conformable to Tradition or the teaching of the Bible.

THE FATHERS OF THE CHURCH BELIEVED IN PURGATORY AND PRAYERS FOR THE DEAD

In addition to all of this biblical proof, Purgatory is proven by the fact that the fathers of the Christian Church believed in it and in prayers for the dead. St. Augustine is a famous father of the Church. St. Augustine is regarded with honor by Catholics, and generally by non-Catholics who claim to be Christian. He clearly believed in Purgatory.

St. Augustine of Hippo, Sermons, 411 A.D. “… there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. The whole Church observes this practice which was handed down by the Fathers: that it prays for those who have died in the communion of the Body and Blood of Christ…” (William Jurgens, The Faith of the Early Fathers, Vol. 3:1516)

Notice that St. Augustine says that the whole Christian Church prays for the faithful departed: those who died in proper communion with the true Church.

St. Augustine, Faith, Hope and Love, 421 A.D. “That there should be some such fire even after this life is not incredible, and it can be inquired and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater and lesser degree in which they loved the good things that perish – through a certain purgatorial fire.” (William Jurgens, The Faith of the Early Fathers, Vol. 3:1920)

St. Augustine, Faith, Hope and Love, 421 A.D. “Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator is offered for them, or when alms are given in the Church.” (William Jurgens, The Faith of the Early Fathers, Vol. 3:1930)

Many other fathers could be quoted, but here are just a few others:

St. Gregory of Nyssa, Sermon on the Dead, 383 A.D. “[a man]… finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire.”

Tertullian, Monogamy, Post 213 A.D. “A woman, after the death of her husband, she prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, she offers the sacrifice.”

This proves that even in the 3rd century the practice of the Church was to pray for the faithful departed: those who died with the true faith and apparently free from mortal sin.

St. Cyril of Jerusalem, Catechetical Lectures, 350 A.D. “Then we make mention also of those who have already fallen asleep… for we believe that it will be of very great benefit to the souls of those for whom the petition is carried up…”

St. John Chrysostom, Homilies on 1 Corinthians, 392 A.D. “Let us help and commemorate them. If Job's sons were purified by their father's sacrifice (Job 1:5), why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them.”

We can see that Purgatory was taught in Scripture and was believed by the earliest Christians. Why did the ancient Christians believe in Purgatory and prayers for the dead? It’s obviously not because this was a man-made doctrine, but because they clearly saw that it was taught in the Bible and was part of the Tradition received from the Apostles.

 

Baptism is not mentioned in 15 books of the New Testament, namely, 11 Corinthians, 1 Thess, 2 Thess, 1 Tim, 2 Tim, Titus, 2 Peter, Phil, Phm, James, 1,2, and 3 John, Jude, and Revelation. If baptism is essential to eternal life, why was it not mentioned more in the New Testament such as the words "believe" and "faith are? If the doctrine of baptismal regeneration is true, it is impossible to understand why the writers of the New Testament did not make it unmistakably clear that one must be baptized in water in order to live in heaven.

In Jesus' might discourse on the Bread of Life (John 6:22-59) he says not one word about Baptism. Its omission from this great discourse of Jesus is tremendously significant. Yet in verse 47 of John 6 Christ says with a clearness, "Verily, verily I say unto you he that believeth hath eternal life".

 

Let's examine some of the often used verses which are used to prove baptism is essential to obtain eternal life-

1) "16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." (Acts 22:16)

Paul does not in Acts 22 give all incidents connected with his conversion. Acts 9:17-18, fill out this picture, "17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 18 And immediately (note the word immediately) there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized." (Acts 9:17-18) This shows that the scales fell from Saul's eyes before he was baptized, and that he received his sight before he was baptized. Cornelius received the Holy Ghost before he was baptized, and I claim Saul did the same. Is one who is filled with the Holy Ghost lost?

2)"20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:" (1 Peter 3:20-21)

The eight souls who were saved by water, in the case of the ark, of which the saving by baptism is a like Figure, were not at the time of this saving lost people. Noah himself the scripture tells us had been a preacher of righteousness for at least 120 years. The people who were saved by water in Noah's case were in the ark and the door was shut before a drop of water fell, God put them in the ark before baptism.

3) "38 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." (Acts 2:38)

In the original greek this text does not even say that baptism is for the remission of sins. The phrase is "epi to onomati", which means "trusting in, reposing on , relying on" In this verse, the inquirers at Pentecost were told to repent, and be baptized with a total dependence on the name of Christ for the remissions of sins. (The above was taken from Systematic Theology by elder RV Sarrels pg. 452)

 

The Apostle paul even mentioned that he was sent not to batise, but to preach Jesus death and resurrection!

And we must concede that Rome is reading back into all of their proof texts what they must have it to mean, not what was really meant and intended by God...

 

Lakeside, the scripture does not teach the sacrament of water baptism for infants as you have suggested in other posts of yours. John refused to baptize those that did not show evidence of repentance (Matt 3:8); those who gladly received the word of God were baptized (Acts 2:41).

On purely rational grounds there can be no reason why infants should be baptized. It cannot be to save the infant. Reason forces one to believe if infants must be baptized in order to be saved the Scripture would not only explicitly teach infant baptism, but would, because of its absolute necessity to secure salvation to those dying in infancy, lay great stress upon the observance of this rite.

Finally regarding church history and infant baptism a bishop writes, "Nor, I believe, is there any such direct statement to be found in any of the writings of the Fathers of the Church before the latter end of the second century" (Bishop of Salisbury, in Armitage, 47)

 

Baptism is necessary for every man because baptism is the cause of spiritual rebirth. Baptism regenerates.

So what does the Bible teach on the matter?

THE BIBLE TEACHES THAT BAPTISM IS FOR THE REMISSION OF SINS

Acts 2:38 “But Peter said to them: Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins: and you shall receive the gift of the Holy Ghost.”

That’s quite clear. The Bible says that baptism is for the remission of sins. It takes away sins.

THE BIBLE TEACHES THAT BAPTISM WASHES AWAY SINS

Acts 22:12-16 “And one Ananias… Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked upon him. And he said… arise, and be baptized, and wash away thy sins, calling on the name of the Lord.”

This clearly indicates that St. Paul’s sins would be washed away in baptism.

JESUS TEACHES THAT ALL MEN MUST BE BAPTIZED TO HAVE THE FAITH AND BE SAVED

Matthew 28:18-20 “And Jesus came and spoke unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you…”

In the very last INSTRUCTION THAT JESUS CHRIST GIVES THE APOSTLES BEFORE LEAVING THIS WORLD – He gives His Apostles two commands: to teach all nations and to baptize. This should tell everyone something about the importance and the necessity of baptism. Baptism is bound up, by Jesus Himself, with the very command to teach all nations the Christian faith. That’s because no one can be saved without it, as we see in St. Mark’s Gospel.

Mark 16:15-16 “And he (Jesus) said to them: Go ye into the whole world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved: but he that believeth not shall be damned.”

Jesus says that those who believe and are baptized will be saved, which indicates that the unbaptized will not be saved. But some ask: why didn’t Jesus say, “he that believeth not and is not baptized shall be damned,” after saying he that believeth and is baptized shall be saved? The answer is that those who don’t believe are not going to get baptized, so it’s not necessary to mention baptism again.

ROMANS AND EPHESIANS TEACH THAT ONE COMES OUT OF SIN THROUGH BAPTISM

In Romans 5 and 6, St. Paul explains that Christ reconciles some men to God, removes their Original Sin, and makes them members of the Church of God. He explains that this happens by baptism.

Romans 6:3-4 “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death…”

The reference to being “buried into death” by baptism refers to the spiritual rebirth which baptism gives. It puts to death the old man who lived in original sin, and gives birth to a new life in Christ.

In the Book of Ephesians, the Bible teaches that the souls of the Church are cleansed in water baptism.

Ephesians 5:25-26 “Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify it, cleansing it by the laver of water in the word of life.”

The Church is sanctified and cleansed by the laver (or washing) of water in the word of life. What’s this washing of water? It obviously refers to water baptism. The “word of life” refers to the words which were given by Jesus for the baptismal form (Matthew 28:19). Even John Calvin, the famous Protestant who denied baptismal regeneration, admitted that this passage (Ephesians 5:26) refers to water baptism. (Calvin, Institutes, “of Baptism,” Book, 4.15.1)

1 CORINTHIANS 12 TEACHES THAT BAPTISM MAKES ONE A MEMBER OF THE BODY OF CHRIST

1 Corinthians 12:13 “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free…”

The Bible says that one comes into the Body of Christ and receives the Holy Spirit through baptism.

THE BIBLE TEACHES THAT ALL TRUE BELIEVERS HAVE RECEIVED THE ONE BAPTISM

Ephesians 4:3-6 “Careful to keep the unity of the Spirit in the bond of peace. One body and one Spirit; as you are called in the hope of your calling. One Lord, one faith, one baptism. One God and Father of all…”

In Ephesians 4, St. Paul is describing the unity in the Church of Jesus Christ. Consider the list that he gives: One Lord, One Faith, One God, One Father. Prominently placed with “Lord” and “Faith” and “God” and “Father” is baptism. This is because it is through this baptism that a man becomes united to God and incorporated into the unity of the Church. To believe that people in the Church do not have this one baptism is equivalent to believing that they don’t have the one Lord and the one Faith. That’s how necessary baptism is.

THE BIBLE TEACHES THAT FAITH IS RECEIVED THROUGH BAPTISM

In Galatians 3, we see the link between receiving the faith and receiving baptism. We see that one first receives faith through baptism.

In Galatians 3:23, St. Paul says: “But before faith came…”

In verse 24, he says: “that we may be justified by faith…”

In verse 25, he says: “But after that faith is come…”

In verse 26, he says: “For ye are all the children of God by faith, in Christ Jesus.”

St. Paul explains exactly what he means by “faith in Christ Jesus” in the very next verse (verse 27).

Galatians 3:27 “For as many of you as have been baptized in Christ, have put on Christ. There is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus.”

This very interesting chapter of Scripture should give a message to everyone. It’s clearly teaching what the Catholic Church has held for 2,000 years: that it is by means of the Sacrament of Baptism that one receives faith. That’s why baptism has been called, since apostolic times, “the Sacrament of faith.” Without baptism, one does not have the faith and cannot be saved.

THE BIBLE TEACHES THAT WATER BAPTISM SAVES

Titus 3:5 “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.”

The Bible says that men are saved by the “washing of regeneration and renewing of the Holy Ghost.” This refers to the spiritual regeneration given in the baptismal waters. The outward pouring of water effects the interior cleansing and renewal of the Holy Spirit. This sacramental action justifies the soul, and applies the merit of the Blood of Jesus Christ while the baptism is occurring.

Protestants have tried to explain this passage away. They argue that the “washing” doesn’t refer to the water of baptism, but to the cleansing of the Spirit without baptism. This is refuted by comparing this passage to 1 Peter 3:20-21. They both teach that baptism “saves.” 1 Peter 3:20-21 is clearly referring to water baptism, not just a spiritual washing. This demonstrates that Titus 3:5 is also referring to regeneration through the water of baptism.

1 Peter 3:20-21 “… when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is, eight souls were saved by water. Whereunto baptism being of the like form, now saveth you also…”

1 Peter 3:20-21 is one of the strongest passages in the Bible on the necessity of baptism. Notice the force of St. Peter’s assertion here. Baptism now saves you. He is talking about water baptism (the Sacrament), of course, because he draws an analogy between the baptismal waters and the Flood waters. Peter compares receiving the Sacrament of (Water) Baptism to being on the ark of Noe. Just as no one escaped physical death outside the ark of Noe during the time of the Flood (only eight souls survived the Flood by being firmly planted on the ark), likewise no one avoids spiritual death or is saved from original sin without baptism! Baptism saves you. How clear does it have to be that the Bible teaches that water baptism is necessary for salvation?

THE CROSSING OF THE RED SEA WAS A TYPE OF WATER BAPTISM

This brings me to another point. That is typology. As mentioned in the section on the Virgin Mary, a biblical type is a real event or a real person or a real thing in the Old Testament which foreshadows and points forward to something in the New Testament. There are types of water baptism. One type of water baptism and its necessity is found in the crossing of the Red Sea by Moses and the Israelites.

Just as no one escaped physical death at the hands of the Egyptians without crossing through the waters of the Red Sea, no one escapes eternal death without receiving the baptismal waters. St. Paul makes the connection in 1 Corinthians 10:1-2:

1 Corinthians 10:1-2 “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea…”

NEXT-OTHER OLD TESTAMENT TYPES OF WATER BAPTISM

 

Baptism is not mentioned in 15 books of the New Testament, namely, 11 Corinthians, 1 Thess, 2 Thess, 1 Tim, 2 Tim, Titus, 2 Peter, Phil, Phm, James, 1,2, and 3 John, Jude, and Revelation. If baptism is essential to eternal life, why was it not mentioned more in the New Testament such as the words "believe" and "faith are? If the doctrine of baptismal regeneration is true, it is impossible to understand why the writers of the New Testament did not make it unmistakably clear that one must be baptized in water in order to live in heaven.

In Jesus' might discourse on the Bread of Life (John 6:22-59) he says not one word about Baptism. Its omission from this great discourse of Jesus is tremendously significant. Yet in verse 47 of John 6 Christ says with a clearness, "Verily, verily I say unto you he that believeth hath eternal life".

In the original greek this text does not even say that baptism is for the remission of sins. The phrase is "epi to onomati", which means "trusting in, reposing on , relying on" In this verse, the inquirers at Pentecost were told to repent, and be baptized with a total dependence on the name of Christ for the remissions of sins. (The above was taken from Systematic Theology by elder RV Sarrels pg. 452)

No it does not. Paul does not in Acts 22 give all incidents connected with his conversion. Acts 9:17-18, fill out this picture, "17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 18 And immediately (note the word immediately) there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized." (Acts 9:17-18) This shows that the scales fell from Saul's eyes before he was baptized, and that he received his sight before he was baptized. Cornelius received the Holy Ghost before he was baptized, and I claim Saul did the same. Is one who is filled with the Holy Ghost lost?

The eight souls who were saved by water, in the case of the ark, of which the saving by baptism is a like Figure, were not at the time of this saving lost people. Noah himself the scripture tells us had been a preacher of righteousness for at least 120 years. The people who were saved by water in Noah's case were in the ark and the door was shut before a drop of water fell, God put them in the ark before baptism.

 

Lakeside, the scripture does not teach the sacrament of water baptism for infants as you have suggested in other posts of yours. John refused to baptize those that did not show evidence of repentance (Matt 3:8); those who gladly received the word of God were baptized (Acts 2:41). How did they receive the word if they can't have faith until they are baptized according to you?

On purely rational grounds there can be no reason why infants should be baptized. It cannot be to save the infant. Reason forces one to believe if infants must be baptized in order to be saved the Scripture would not only explicitly teach infant baptism, but would, because of its absolute necessity to secure salvation to those dying in infancy, lay great stress upon the observance of this rite.

Finally regarding church history and infant baptism a bishop writes, "Nor, I believe, is there any such direct statement to be found in any of the writings of the Fathers of the Church before the latter end of the second century" (Bishop of Salisbury, in Armitage, 47)

 

OTHER OLD TESTAMENT TYPES OF WATER BAPTISM

In the very beginning God created heaven and earth; and the first thing mentioned in the Bible is the waters. Look at the very first two verses in the first book of the Bible.

Genesis 1:1-2 “In the beginning God created the heaven and earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.”

This tells us that water has been of major – and even unique – significance to God’s creation from the very beginning. It has been integral to His plan. He has used it to cleanse, to generate new life. It makes perfect sense, therefore, that the element He would choose, in bringing the new life of Jesus Christ to souls by dispensing the merit of His passion and the cleansing of the Holy Spirit, is that primordial element over which His Spirit moved at the beginning of creation.

Another clear type of, or reference to, the sanctifying effects of water baptism is found in Ezechiel 36.

Ezechiel 36:24-26 “For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you.”

This clearly refers to the cleansing power of water baptism, which will transmit the new life of Jesus Christ, and will be dispensed to God’s people gathered from all over the Earth. The reference to “clean water” in Ezechiel 36 proves that it’s referring to justification in the New Testament; for the very same language is found in Hebrews 10:22, to describe the interior change effectuated by justification in Christ. In Hebrews 10:22, that change is described as a heart being sprinkled from an evil conscience. Ezechiel 36 specifically indicates that this cleanness of heart is effectuated by the sprinkling with clean water (in baptism).

Some people object at this point. They bring up the Good Thief on the Cross as an example against the necessity of baptism. But this example fails. First, the law of baptism, which Jesus made binding on every man, became an obligation after Jesus’ Resurrection, when Jesus gave the command to preach the Gospel and to baptize all nations in Matthew 28:19. The Good Thief died under the Old Law, before the Law of Baptism became binding on everyone. Second, the Good Thief did not go to Heaven on the day that Jesus was crucified. We know this because no one went to Heaven until after Jesus did. Jesus had the primacy in all things, as St. Paul says in Colossians 1:18.

Jesus didn’t ascend into Heaven until after His Resurrection, as John 20:17 proves. So the Good Thief is not an example against the necessity of baptism for salvation. That’s why the Apostles’ Creed, which Catholics recite, correctly states that Jesus was crucified, died and was buried; He descended into Hell; on the third day He rose again from the dead and then ascended into Heaven. He didn’t ascend to Heaven until after His Resurrection, and He descended into Hell on the day of His death. What was this Hell? It was Abraham’s bosom, the waiting place of the just of the Old Testament. That’s where the Good Thief went with Jesus on the day of His Crucifixion; Jesus called it paradise because He would be there.

JESUS SUBMITTED TO BAPTISM TO SHOW ALL MEN THAT IT’S NECESSARY TO BE BAPTIZED

Baptism is so necessary that even Jesus submitted Himself to it. He was baptized by St. John the Baptist to show that every single man – and Jesus was both true God and true man – must be baptized for salvation. It should be pointed out that in Catholic theology, the baptism given by John the Baptist was not the same as the baptism which Jesus instituted: the true Sacrament of Baptism. It did not have the same force or power.

The baptism instituted by Jesus takes away original and actual sins, as well as all punishment due to sin; the baptism of John was a baptism which stirred people to repentance and was a prefigurement of the baptism which Jesus instituted. That’s why those who had only received the baptism of John were baptized again (Acts 19:4-5). But Jesus’ reception of baptism at the hands of John is considered to be the transition between John’s prefigured baptism and the real baptism of Christ. The baptism of Jesus sanctified the waters so that they could be efficacious in taking away sin, even though the baptism which Jesus would institute would not become binding on all until after the Resurrection.

Luke 3:21-22 “… it came to pass, that Jesus also being baptized, and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.”

The descent of the Holy Ghost signifies the regenerative powers of baptism. The opening of Heaven signifies that Heaven is open to a man once he has properly received baptism. It makes him an adopted son of God, instead of an excluded child of Adam.

BLOOD AND WATER CAME FROM JESUS’ SIDE BECAUSE HIS BLOOD IS POURED OUT IN THE WATER OF BAPTISM

The Bible makes a clear connection between the Blood of Jesus and the water of baptism. In John 19, we see that blood and water came forth from Jesus’ side after His death on the Cross. This real event had a symbolic significance as well.

John 19:34 “But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.”

This signified that His Blood (and the merit of His passion) would be poured out with water in baptism. That’s why we also read in 1 John 5 that there is a connection between the spirit, the water and the blood.

THE BIBLE TEACHES THAT THE BLOOD OF JESUS, THE SPIRITUAL RENEWAL, AND THE WATER OF BAPTISM COME AS ONE

1 John 5:8 “And there are three that give testimony on earth: the spirit, and the water, and the blood: and these three are one.”

This refers to the three witnesses in justification: the new life or spirit brought by justification, the water of baptism, and the blood of Jesus. These three must be present for a person to be justified. The first and the third come together – are poured out – in the water of baptism. That’s why Jesus speaks of being born again of water and the spirit (John 3:5). He could have also truly spoken of being born again of water, blood and the spirit.

NEXT---JESUS SAYS NNE ENTERS HEAVEN WITHOUT REBIRTH OF WATER AND OF THE SPIRIT

 

JESUS SAYS NNE ENTERS HEAVEN WITHOUT REBIRTH OF WATER AND OF THE SPIRIT

John 3:3-5 “Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? Can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”

Deeply consider that when Jesus teaches this profound truth, He prefaces His statement by saying: “verily, verily” or “truly truly” or “amen, amen,” depending upon the translation you are reading.

This double-affirmation is an act of oath-taking. In a Jewish court of law, no one could be put to death without the testimony of two witnesses (Deuteronomy 19:15). Both of them had to raise their right hand and say: Amen. (See Nehemiah 8:6 or 2 Esdras 8:6 as an example of the solemnity of this formula.) Therefore, this solemn language indicates that what Jesus has to say here is extremely serious. Jesus is affirming in a solemn oath that no one enters Heaven without being born again of water and the Holy Spirit.

Jesus tells Nicodemus that unless a man is born again, he cannot enter the kingdom of God. Nicodemus then specifically asks Him how that happens; how is one born again? Jesus answers, in John 3:5, by declaring that unless a man is born OF WATER AND THE SPIRIT HE CANNOT ENTER THE KINGDOM OF GOD. So, being born again means being born of water and the Holy Ghost. This clearly refers to water baptism.

It’s true that non-Catholics have tried to explain away the clear meaning of these words, but to no avail. Many of them say that the water refers to natural birth, and the Spirit refers to the born again process by accepting the faith. That’s impossible because the passage is about the rebirth. Jesus says that the rebirth is of water and the Spirit. Moreover, the phrase “of water and the Spirit” in Greek (ek hudatos kai pneumatos) is a single linguistical unit, as Greek scholars point out. It describes being “born of water and the Spirit,” not “born of water” on the one hand, and “born of the Spirit” on the other.

In addition, the extended context of the passage confirms that it’s referring to water baptism. In the very next chapter, we read that Jesus’ Apostles went out and baptized. Look at John 4:1. So, after the Bible presents the absolute necessity of water baptism, it mentions that the Apostles practiced what Jesus preached.

It’s crucial for people to understand that John 3:5 refers to water baptism; for millions have a false and unbiblical concept of what it means to be born again. They think it means coming to a true commitment that Jesus is the Savior. That is incorrect, and was not believed in the ancient Church. It is certainly necessary for a person above the age of reason to accept Jesus Christ, to believe in the Trinity and the Incarnation, and to accept all of His teachings. But the Bible clearly teaches that being born again refers to the spiritual regeneration which water baptism gives. The overwhelming evidence which we’ve considered from other passages in the New Testament also proves it.

The Sacrament of Baptism removes all original and actual sins for those who properly receive it. It should be noted, however, that receiving that sacramental is not a guarantee of salvation. One can lose the grace of baptism through mortal sins and by denying the true faith of Jesus Christ.

THE FATHERS OF THE CHURCH ALL TAUGHT BAPTISMAL REGENERATION AND THAT BAPTISM IS NECESSARY FOR SALVATION

From the very beginning of the Christian Church, the fathers of the Church unanimously believed in the necessity of water baptism and baptismal regeneration. They based that belief on the teaching of the New Testament, John 3:5 and Apostolic Tradition. Here are just four passages. One could quote dozens of others.

In the Letter of Barnabas, dated as early as 70 A.D., we read:

“… we descend into the water full of sins and foulness, and we come up bearing fruit in our heart…” (Jurgens, The Faith of the Early Fathers, Vol. 1:34.)

In the Shepherd of Hermas, dated 140 A.D., Hermas quotes Jesus in John 3:5 and writes:

“They had need to come up through the water, so that they might be made alive; for they could not otherwise enter into the kingdom of God.” (Jurgens, The Faith of the Early Fathers, Vol. 1:92.)

In 155 A.D., in First Apology, 61, St. Justin the Martyr writes:

“… they are led by us to a place where there is water; and there they are reborn in the same kind of rebirth in which we ourselves were reborn… in the name of God… they receive the washing of water. For Christ said, ‘Unless you be reborn, you shall not enter into the kingdom of heaven.’ The reason for doing this we have learned from the apostles.” (Jurgens, The Faith of the Early Fathers, Vol. 1:126.)

St. Aphraates, the oldest of the Syrian fathers, writes in his Treatises, 336 A.D.:

“For from baptism we receive the Spirit of Christ… For the Spirit is absent from all those who are born of the flesh, until they come to the water of re-birth.” (Jurgens, The Faith of the Early Fathers, Vol. 1:681.)

 

Hi Lakeside,

I responded to your posts in post 290 and 291, but you never responded to mine, are you going to respond to those posts of mine?

 

That's OK, my answers are found in those writings that I posted.

 

We do not accept any church father though as being inspired as the Apostles were, so their beliefs would not be factored into this discussion, and Jesus was referring to merely that all humans have been physically born, and that once cleansed and weash by the Gospel, then we receive the spiritual new birth!

 

And at 30 pages this thread needs to be closes.