Baptismal regeneration, the literal meaning of which is "being born again" (regeneration, or rebirth) "through baptism" (baptismal), is the doctrine within some Christian denominations that holds that salvation is dependent upon the act of baptism; in other words, baptismal regenerationists believe that it is essential for one to be baptized in order to be saved. Critics of the concept frequently allege that the concept of baptismal regeneration tends to emphasize form (including the role of water) instead of meaning; supporters of the concept may identify meaning with form and cite biblical passages such as Luke 6:46.[1]
Adherents of this doctrine include Roman Catholic, Orthodox and Anglican Churches (especially its Old High-Church and Anglo-Catholic factions). It is also taught by Mormons. Lutherans are thought to purport this doctrine,[2][3] but article 251 of Luther's Small Catechism recognizes this is not a necessity, only an ordinary ministerial means that if despised in unbelief, condemns on account of its rejection in unbelief. Gregory A, Boyd says that Oneness Pentecostals teach what he calls baptismal regeneration.[4] The publication Vantage Point attributes what it calls baptismal regeneration to "Roman Catholicism, Seveth-day Adventism, Mormonism, United Pentecostalism (and other Oneness churches), most Churches of Christ and Eastern Orthodoxy".[5] David J. Stewart says the same about the Churches of Christ, calling baptismal regeneration a heresy.[6] In a written debate with E. Calvin Beisner of the Evangelical Free Church of America, Jim R. Everett defended what he saw as the teaching of the Church of Christ on baptismal regeneration in a series of articles that appeared in The Preceptor beginning in May 1983.[7] Douglas A. Foster denies this contention regarding the Restoration Movement,[8] a contention denied also by other representatives of the movement.[9]:133
The doctrine of the Roman Catholic Church on this matter is that, while, in John 3:5 Jesus himself affirms that baptism is necessary for salvation,[10] and no one should refuse to be baptized,[11] the effects of sacramental baptism are brought about also by "Baptism of blood" (dying for the sake of the faith)[12] and "Baptism of desire", whether explicit, as in the case of catechumens,[13] or implicit, as in the case of anyone who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it,[14] while, as regards children who die without baptism, the Church entrusts them to the mercy of God.[15] In Roman Catholic teaching, baptism, like all the sacraments, presupposes faith and by words and objects also nourishes, strengthens, and expresses it.[16] "Baptism is the sacrament of faith (cf. Mark 16:16). But faith needs the community of believers. It is only within the faith of the Church that each of the faithful can believe. The faith required for Baptism is not a perfect and mature faith, but a beginning that is called to develop."[17]
Baptismal regeneration is held to be heretical by Reformed churches. Leonard Feeney's propounding the view that water baptism is absolutely necessary for salvation brought him into conflict with the Roman Catholic Church.
Scriptures such as Acts 2:38 and 1 Peter 3:21 are used by proponents to support this teaching.
Opponents often cite the account of Luke 23:43 where Jesus, when on the cross, said to one of the thieves crucified with him, "Today, you shall be with me in paradise", although there is no record that he had been baptized. As far back as the third century, Saint Cyprian of Carthage gave the explanation that the "good thief" was baptized in his own blood as a martyr, an opinion shared by Saint Jerome, while Saint Augustine of Hippo said that "the thief received the baptism of substitution ... through the faith and conversion of the heart, taking into account that circumstances made it impossible for him to celebrate the sacrament".[18]
Augustine's explanation corresponds to the Roman Catholic Church teaching of the existence of baptism by desire for those who would partake of the Sacrament if they could and experience a perfect desire to do all that pertains to salvation, but are prevented from receiving baptism by circumstances beyond their control, while Cyprian's corresponds to the same Church's teaching on baptism of blood for martyrs.[19]
The Protestant position further asserts that (1) all things necessary for salvation and concerning faith and life are taught in the Bible clearly enough for the ordinary believer to find it there and understand; and (2) Scripture alone (Sola Scriptura) is their authority.[20] See also Sola fide.
Evangelical, Fundamentalist, and Pentecostal Christians emphasize the need for a conversion experience that involves a personal encounter of the individual with the power of God. Generally, these denominations teach that those without such a conversion experience are not "saved" and therefore are not true Christians. These groups frequently refer to personal salvation as being "born again." This term comes from Jesus' conversation with a Pharisee named Nicodemus, a member of the Jewish ruling council (John 3:1-21). Jesus told him, "no one can see the kingdom of God without being born again." (John 3:3-7)[21]