2-Infant Baptism: Luther and Confessional Lutherans

2-Sacraments. Infant Baptism

By Dr. Francis Nigel Lee


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Luther's antirebaptismal work Concerning Rebaptism


In his own work Concerning Rebaptism (1528), Luther thrashed the Anabaptists. They had over-emphasized the subjective and downgraded the objective side of the rite. Yet, Luther retorted, important as faith is -- the Word, and not faith, is the basis of baptism. Any would-be baptizer who regards faith on the part of the baptizee as essential for the validity of the baptism -- can never consistently administer baptism. For he can never be certain that faith really is present.

It is possible, conceded Luther, that some might conceivably doubt the validity of their own infant baptisms. For they might well have no irrebutable evidence that they even then already truly believed. They might then conceivably wish to request (re-)baptism -- when adults.

That request, however, should not be granted. Instead, insisted Luther, the one making this request should be told that even if he were thus to be 'baptized' a second time -- Satan might well soon trouble him again, as to whether he then too really had faith. Then he would have to be 'baptized' yet again -- a third time -- and so on, ad infinitum, for just as long as any such doubts kept recurring.

"For it often happens that one who thinks that he has faith," explained Luther, "has none whatever -- and that one who thinks that he has no faith but only doubts, actually believes. We are not told 'he who knows that he believes' [shall be saved]..., but 'he that believes [and is baptized] shall be saved!' [Mark 16:16]....

"The man who bases his baptism on his faith -- is not only uncertain.... He is...godless and hypocritical.... For he puts his trust in what is not his own -- viz., a gift which God has given him -- and not in the Word of God alone." Consequently, even though at the time of baptism there be no faith -- the baptism, nevertheless, is still valid.99

The condemnation of Anabaptism in the Lutheran Symbols


The 1530 Augsburg Confession (later endorsed also by John Calvin), declared100 that the Lutheran churches "condemn the Anabaptists...who imagine that the Holy Spirit is given to men without the outward Word, through their own preparation and works.... They condemn the Anabaptists who allow not the baptism of children....

"They condemn the Anabaptists...who teach that those who have once been holy, cannot fall again.... They condemn the Anabaptists who...contend that some men may attain to such a perfection in this life that they cannot sin.... They condemn the Anabaptists who forbid...civil offices [to Christians].... They condemn the Anabaptists who think that there shall be an end of torments to condemned men and the devils."

Also in the Formula of Concord, the later Lutherans declared101 that "the Anabaptists are divided into many sects -- of which some maintain more, some fewer, errors. Nevertheless, in a general way -- they all profess such a doctrine as can be tolerated neither in the Church; nor by the police and in the commonwealth; nor in daily [domestic and social] life."

The Formula then mentions "Anabaptist Articles which cannot be endured in the Church." It claims that "this 'righteousness' of the Anabaptists consists in great part in a certain arbitrary and humanly-devised sanctimony, and in truth is nothing else than some new sort of monkery."

These intolerable Anabaptist Articles include the one "that infants, not baptized, are not sinners before God -- but just and innocent." Concerning "baptism," continues the Lutheran Formula of Concord, "in the opinion of the Anabaptists, they [infants] have no need" of baptism or of salvation. "Infants [say the Anabaptists] ought not to be baptized until they attain the use of reason, and are able themselves to profess their faith....

"They [the Anabaptists] neither make much account of the baptism of children, nor take care to have their children baptized -- which conflicts with the express words of the divine promise (Genesis 17:7 sqq.). For this only holds good to those who observe the covenant of God and do not contemn it."

The Anabaptists again quite wrongly further teach "that a godly man ought to have no dealings at all with the Ministers of the Church who teach the Gospel of Christ according to the tenor of the Augsburg Confession, and rebuke the preachings and errors of the Anabaptists." Thus, they 'shunned' saints!

The Formula also condemns "Anabaptist Articles which cannot be endured in the Commonwealth. I. That the office of the magistrate is not, under the New Testament, a condition of life that pleases God. II. That a Christian man cannot discharge the office of a magistrate with a safe and quiet conscience. III. That a Christian man cannot with a safe conscience administer and execute the office of a magistrate if matters so require against the wicked, nor subjects implore for their defence that power which the magistrate has received of God. IV. That a Christian man cannot with a safe conscience take an oath, nor swear obedience and fidelity to his prince or magistrate. V. That the magistrate, under the New Testament, cannot with a good conscience punish criminals with death." Anabaptism spurns the Bible's death penalty!

The Formula next condemns "Anabaptist Articles which cannot be endured in daily life. I. That a godly man cannot with safe conscience hold or possess any property, but that whatever means he may possess he is bound to bestow them all as common good. II. That a Christian man cannot with a safe conscience either keep an inn, or carry on trade, or forge weapons. III. That it is permitted married people who think differently in religion to divorce themselves, and to contract matrimony with some other person who agrees with them in religion." Anabaptism hates capital, weapons, and marital fidelity!

The Formula further condemns the following "Errors of the [Anabaptist] Schwenkfeldians. I. That all those who affirm Christ according to the flesh to be a creature, have no true knowledge of the heavenly King and His reign. II. That the flesh of Christ through its exaltation has in such wise received all the divine attributes, that Christ as He is man is altogether like to the Father...and that the flesh of Christ pertains to the essence of the Blessed Trinity. III. That the ministry of the Word...is not that instrument whereby God the Holy Ghost teaches men.... IV. That the water of baptism is not a means whereby the Lord seals adoption in the children of God."