Grailhunter
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Martin Luther on Water Baptism
Among Martin Luther’s greatest contributions to the world is how the washing of water in the name of the Triune God, amid the gathered Christian assembly, is at the heart of one’s entire life as a Christian.
In the fourth and final question, Luther purposefully chooses to use the same question in both Catechisms – how can water do such great things? For Luther, it was important that those being baptized be wholly immersed in the water and then drawn up out of the water. In the Large Catechism, Luther says that these “two parts, being dipped under the water and emerging from it point to the power and effect of baptism, which is nothing else than the slaying of the old Adam and the resurrection of the new creature, both of which must continue in us our whole life long.”66 Heiko A. Oberman comments in his book Luther: Man between God and the Devil that penance is not a separate sacrament because it is closely linked with baptism and that penance is a “return to baptism, a return to the beginning that God made there! Baptism grabs the Devil by the throat and the old Adam by the collar; where we turn, baptism marks us throughout our lives.”67 Thus, “Baptism is a dress rehearsal for the Last Day, and it is more. It is the actual enactment of the promise of God that finds fulfillment in that day, no day of judgment for those made alive in Christ as the judgment of being buried in Christ’s tomb fell upon them in baptism.”68 In the Small Catechism, Luther succinctly points out that baptism with water “signifies that the old person in us (Adam) with all sins and evil desires is to be drowned through daily sorrow for sin and repentance, and that daily a new person is to come forth and rise up to live before God in righteousness and purity forever.”69 At this point in Luther’s life he sees baptism as “no greater jewel” of the Christian life.70 g. The Augsburg Confession, 1530
It is through the writing of Augsburg Confession that we can unmistakably see how Luther’s strong beliefs about the role of baptism in the lives of Christians evolved from his early discussions. The role of original sin, the fall of Adam and baptism are linked in Article II: “Original sin is truly sin and condemns to God’s eternal wrath all who are not in turn born anew through baptism and the Holy Spirit.”72 Article IX specifically speaks about the issue of infant baptism and states that in addition to baptism being necessary for all people, “grace is offered through it, and that one should also baptize children, who through such baptism are entrusted to God and become pleasing to him.”73 Scaer identifies in his book Baptism that Article IX makes explicit what was already implicit in Articles II through V, namely that original sin (II) includes children, that the Holy Spirit is to bestow on the blessings of Christ’s ascension on those who believe (III), that those justified for Christ’s sake through faith will stand forgiven before God (IV) which can only take place through the ministry which offers grace through both sacraments.74 Scaer comes to the conclusion that infant faith is present, even though the Augsburg Confession does not clearly address it which was key for Luther.75 Baptism in Today’s Context In the latter half of the twentieth century, the world’s
Among Martin Luther’s greatest contributions to the world is how the washing of water in the name of the Triune God, amid the gathered Christian assembly, is at the heart of one’s entire life as a Christian.
In the fourth and final question, Luther purposefully chooses to use the same question in both Catechisms – how can water do such great things? For Luther, it was important that those being baptized be wholly immersed in the water and then drawn up out of the water. In the Large Catechism, Luther says that these “two parts, being dipped under the water and emerging from it point to the power and effect of baptism, which is nothing else than the slaying of the old Adam and the resurrection of the new creature, both of which must continue in us our whole life long.”66 Heiko A. Oberman comments in his book Luther: Man between God and the Devil that penance is not a separate sacrament because it is closely linked with baptism and that penance is a “return to baptism, a return to the beginning that God made there! Baptism grabs the Devil by the throat and the old Adam by the collar; where we turn, baptism marks us throughout our lives.”67 Thus, “Baptism is a dress rehearsal for the Last Day, and it is more. It is the actual enactment of the promise of God that finds fulfillment in that day, no day of judgment for those made alive in Christ as the judgment of being buried in Christ’s tomb fell upon them in baptism.”68 In the Small Catechism, Luther succinctly points out that baptism with water “signifies that the old person in us (Adam) with all sins and evil desires is to be drowned through daily sorrow for sin and repentance, and that daily a new person is to come forth and rise up to live before God in righteousness and purity forever.”69 At this point in Luther’s life he sees baptism as “no greater jewel” of the Christian life.70 g. The Augsburg Confession, 1530
It is through the writing of Augsburg Confession that we can unmistakably see how Luther’s strong beliefs about the role of baptism in the lives of Christians evolved from his early discussions. The role of original sin, the fall of Adam and baptism are linked in Article II: “Original sin is truly sin and condemns to God’s eternal wrath all who are not in turn born anew through baptism and the Holy Spirit.”72 Article IX specifically speaks about the issue of infant baptism and states that in addition to baptism being necessary for all people, “grace is offered through it, and that one should also baptize children, who through such baptism are entrusted to God and become pleasing to him.”73 Scaer identifies in his book Baptism that Article IX makes explicit what was already implicit in Articles II through V, namely that original sin (II) includes children, that the Holy Spirit is to bestow on the blessings of Christ’s ascension on those who believe (III), that those justified for Christ’s sake through faith will stand forgiven before God (IV) which can only take place through the ministry which offers grace through both sacraments.74 Scaer comes to the conclusion that infant faith is present, even though the Augsburg Confession does not clearly address it which was key for Luther.75 Baptism in Today’s Context In the latter half of the twentieth century, the world’s