Generosity By Ben Fronczek

http://granvillenychurchofchrist.org/?p=979

Be Generous

Generosity     By Ben Fronczek

More than any time, this is the time of the year when most of us become a tad bit more generous. We think about buying Christmas gifts for those we love. Some donate to Toys for Tots. Some even help needy families have a nicer holiday by stepping in adopting a family for Christmas.

If there is one thing I am proud about being a Christian is the fact that through the ages Christians have notably been some of the most generous people ever.

We have been taught by our Lord Jesus Himself how truly important it is. I like the story he tells in Luke 10:25-37  (Click on verses to Read)

This is one of the most well known and loved stories that Jesus told. In it Jesus is teaching all of us, the kind of people that God’s wants us to become. In the story we probably have a Jew that is attacked while he travels and the only one that stops shows mercy on him is a Samaritan, someone most Jews turned their noses up to.

In the story we see a couple of key component that are lessons for us to learn:

First of all, this man who stopped to help overlooked any particular prejudices he or this Jew may have had. It did not matter whether this guy was black or white, Jew or Chinese. The man was hurt and needed assistance and he was going to help him.

Second, he was willing to stop and make the time to help, and he was also willing to get his hands dirty. The other two Jews that had passed by did not want to do either. They did not want to take the time out of their day, nor did they want to get their hands dirty and patch this guy up.

And third, we see that this Samaritan was not only willing to show mercy, we also see that he was generous; he dug down deep into his pocket to help this guy which he did not even know.

And so, how did Jesus end the story? By telling His audience, “Go and do likewise.”

Generosity is one of most prominent marks of Christian, or at least it should be… but even non-Christians can be very generous.

 And I believe the reason for this goes back to the fact that in Genesis and the creations account it tells us that we were all made or created in the very image of God. At our best we can imitate our Heavenly Father because He created us that way.

Like our Heavenly Father, He created us so that we can be generous, loving, merciful, just, and holy just like He is. But unfortunately having a free will, there are times when even the best of us choose a different path. At our worst and when we are least like our Heavenly Father, we are selfish, unloving, mean, prejudice, unmerciful, abusive and sometimes evil. Even though we are capable of acting like this, it is not the way God wants to see us act… just like we don’t want to see our own children portray these negative traits.

As a matter of fact, when we portray these positive God like traits by being generous, we are told over and over in scripture that great blessings will accompany such behavior.

I bring up the topic of being generous today because our church has decided to donate today’s collection along with money from our checking account  to the CHURCH OF CHRIST DISASTER RESPONSE TEAM  which is part of the relief effort going on in NJ and southern NY, which is helping in the aftermath the hurricane Sandy disaster.

Like in the story of the Good Samaritan, there are many people who are still hurting and need a lot of help. Even though many of us are not able to travel to that area and get involved in a hands-on way, we can at least show some generosity and send some money to help those who are already there.

What I find interesting is how the church quite literally began on a generous note; and was blessed for it as a result. In Acts 2 we read that after the first 3000 were baptized for the forgiveness of their sin and were added to the church, those early Christians began to share with one another right away.

Read Acts 2:41-47    “ Those who accepted his message were baptized, and about three thousand were added to their number that day.

42 They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. 43 Everyone was filled with awe at the many wonders and signs performed by the apostles. 44 All the believers were together and had everything in common. 45 They sold property and possessions to give to anyone who had need. 46 Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, 47 praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.”

What a special time this was, where people were taking care of the needs of one other, and happy to do so.

At this point in history the Church was growing by thousands. Here in Acts 2 we read that 3000 had been baptized. Then in Acts 4:4 we read that the number increased to 5000 men, not including all the women who believed.

At this point they seem to stop counting, but one thing the text does mention is the fact that they continued to be generous and care for one another’s needs. Read Acts 4:32-37      

“ 32 All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. 33 With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all 34 that there were no needy persons among them. For from time to time those who owned land or houses sold them, brought the money from the sales 35 and put it at the apostles’ feet, and it was distributed to anyone who had need.

36 Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means “son of encouragement”), 37 sold a field he owned and brought the money and put it at the apostles’ feet.”

Even later on in the New Testament we read how Christian churches would support one another in times of famine and disaster. At one point we read that the apostle Paul is going from one church to another trying to raise funds for Christians in Jerusalem because they were in great need because of a famine.    Read 1 Corinthians 16:1-4  “Now about the collection for the Lord’s people: Do what I told the Galatian churches to do. 2 On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made. 3 Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem. 4 If it seems advisable for me to go also, they will accompany me.”

Then in his second letter to them Paul addresses this same issue again and how others were giving:    Read 2 Corinthians 8:1-9 “And now, brothers and sisters, we want you to know about the grace that God has given the Macedonian churches. 2 In the midst of a very severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. 3 For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, 4 they urgently pleaded with us for the privilege of sharing in this service to the Lord’s people. 5 And they exceeded our expectations: They gave themselves first of all to the Lord, and then by the will of God also to us. 6 So we urged Titus, just as he had earlier made a beginning, to bring also to completion this act of grace on your part. 7 But since you excel in everything—in faith, in speech, in knowledge, in complete earnestness and in the love we have kindled in you[a]—see that you also excel in this grace of giving.”

8 I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others. 9 For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich.”

Paul continues to talk about this subject in this letter but then he gives them some God given principles to encourage their giving: Read 9:6-15 

“Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. 7 Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. 8 And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work. 9 As it is written:

“They have freely scattered their giftsto the poor;     their righteousness endures forever.”

10 Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. 11 You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God.

12 This service that you perform is not only supplying the needs of the Lord’s people but is also overflowing in many expressions of thanks to God. 13 Because of the service by which you have proved yourselves, others will praise God for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing with them and with everyone else. 14 And in their prayers for you their hearts will go out to you, because of the surpassing grace God has given you. 15 Thanks be to God for his indescribable gift!”

Now there are some tremendous Principles seen here in this text regarding being generous:

1)    If you sow sparingly you will likewise reap sparingly. If your sow generously, you will reap generously. This implies that these is going to be some kind of return when you give and share with others. It may not be a fianancial gain, but God promises to bless your abundantly if you are generous with others.

2)    You should only give what you feel good about giving. Don’t give if you don’t want to, or if your feel pressure to, because…

3)    God loves a cheerful giver! Why, because that’s how He designed you!

4)    When you give in this manner, Paul tell us that God will somehow multiply what you have and will bless you even more abundantly so that you have even more to give.

5)    When you are generous and help others, this will cause more people to praise God because of what you have done in His name.

6)    Verse 15 says that being generous and giving is a gift in itself. I believe it is a gift from God Himself to share in His in some of His attributes.

The ability to give and help others is an amazing grace which first began with the Father. The greatest gift He has given us all beside life itself was the life of His one and only Son to redeem us and purify us of sin. But like any other gift you have to choose to accept this very special gift from Him. It’s like sending money to this relief effort and them sending the check back with a note saying, “No thank you, we don’t want your money.”  No one is obligated to accept God’s gift of Grace. We are not forced to accept Jesus. No one is obligated to enter the waters of baptism where we are told that this is the time and place where Jesus removes our sin (according to Colossians 2:11-13. No one is obligated to become part of God’s family, the church and enjoy the fellowship, camaraderie and hope that we have in Jesus.

Challenge:  My challenge for you this day; first is to accept this special gift of God, His Son and the salvation He can give you. I also would like to encourage you to be a truly generous person. It’s ok to be wise with your time, money, and possessions but don’t become unmerciful and selfish. There are those out there who need you, and God wants to use you to funnel His blessing through you, to them.

For more lessons click on the following link: http://granvillenychurchofchrist.org/?page_id=566

The Church of Christ Cares For Your Soul by Alfred Shannon Jr.

https://biblicalproof.wordpress.com/2011/05/page/2/

The Church of Christ Cares For Your Soul

I once heard that church members are like automobiles, they start missing before they quit altogether. Oddly enough, just like the automobile, Christians need adjustments, repairs, and occasional tuneups to keep running properly. Where better would we get such attention for our souls, than with the saints of God. The church of Christ truly cares for your soul, for it is the foundation of the truth.

Acts 20:7; Heb 10:25; Ps 142:4; Rom 16:16; Col 1:18; 1 Cor 12:13; 1 Cor 12:27;  Mt 16:18; Eph 3:10; 1 Tim 3:15

SECOND CORINTHIANS by Paul Southern

http://www.oldpaths.com/Archive/Southern/Paul/1901/cor2.html

SECOND CORINTHIANS

1. THE TITLE
This book is called II Corinthians because it is the second of two letters addressed to the church at Corinth (II Corinthians 1:1). Suggestions found in I Corinthians 5:9 and elsewhere cause some scholars to assume that Paul wrote another letter to the Corinthians, but only two have come down to us. It is possible that we have in I and II Corinthians everything that Paul wrote to the Corinthian church.

2. THE WRITER
From II Corinthians 1:1 we learn that Paul, "an apostle of Jesus Christ," was the writer. Elsewhere in these outlines we have given a brief summary of his life.

3. TIME AND PLACE OF WRITING
It was written from some point in Macedonia, probably in the fall of A.D. 57. Some name Philippi as the exact place of writing.

4. OCCASION OF THE LETTER
Shortly after Paul wrote I Corinthians, Demetrius and his guild of silversmiths stirred up a riot in Ephesus and Paul nearly lost his life (Acts 19; II Corinthians 1:8-10). At the urging of the brethren, the apostle departed on his journey to visit the churches of Europe. He had hoped to meet Titus at Troas with good news from Corinth. When Titus failed to show up, Paul became anxious and proceeded immediately into Macedonia (II Corinthians 1:15,16; 2:12,13). Somewhere in Macedonia he met Titus and in response to the good news wrote this second letter (II Corinthians 7:5-7).

5. CHARACTERISTICS OF THE LETTER
Second Corinthians is both didactic and appreciative. Paul rejoices that the church reacted favorably to his first letter (II Corinthians 1:13,14; 7:9,15,16), and now proceeds to convey further counsel on needful matters. It contains a medley of emotions-joy, grief, indignation. The letter is the least systematic and perhaps the most personal of all Paul's epistles. It is invaluable as a source book on the life and character of the apostle. Solicitude for the Corinthians, defense of Paul, warnings against error, instructions in matters of duty and joy over spiritual triumphs make the letter an interesting treatise. The keynote is loyalty to Christ. The extreme emotion of the writer's mind is expressed in the following words: tribulation, consolation, boasting, weakness, simplicity, manifest, manifestation, folly. The predominant word is tribulation, although in the English version it occurs in various synonyms.

6. SUMMARY OF CONTENTS


1. Paul's account of the character of his spiritual labors (Chs. 1-7). Here the apostle portrays his feelings over the condition of the Corinthian church, and shows his relief after the coming of Titus. The central theme is consolation in tribulation, with an undercurrent of apology and suppressed indignation.
2. Instructions concerning collections for the poor saints (Chs. 8,9). The apostle appeals for and tells of the blessedness of liberality.
3. Paul's defense of his apostolic authority (Chs. 10-13). Judaizing teachers everywhere were trying to destroy Paul's influence as an apostle and bring churches under bondage to the Jewish law. In this division of the book Paul tells what his apostolic labors had cost him in earthly sufferings.


7. TOPICS FOR SPECIAL STUDY


1. The inner man vs. the outer man (4:16-18; 5:1-10).
2. The grace of giving (Chs. 8 and 9; also I Corinthians 16:1,2).
3. Paul's thorn in the flesh (II Corinthians 12:7-9; Galatians 4:13; Acts 9).
4. Personal attacks on Paul (2:17; 4:3; 10:10; 11:6).
5. When, how, why and of what things did Paul boast? (11:16 to 12:13).
6. Discuss the attitude that Christians should have toward erring church members (I Corinthians 5:1-13; II Corinthians 2:1-11).
7. Using the Corinthian letters as your source, prepare a paper on "The Man Who Would Preach," a study of the gospel preacher and his work.
8. Under what conditions should Christians defend themselves?
9. Study Paul's vision of the third heaven (II Corinthians 12:1-4). Did the vision have any connection with his thorn in the flesh? (II Corinthians 12:5-10).
10. Study the history of Corinth as given in unabridged Bible encyclopedias.

Published in The Old Paths Archive
(http://www.oldpaths.com)

In the future? by Gary Rose

I believe that many Democrats really hate Donald Trump! During the coming months, their rhetoric about impeaching him may be subdued, (to do well in the mid-term election) but if the Democratic party wins, Mr. Trump will be impeached.

Then what? Well, this picture gives one possible course of action for our current president. Could this actually happen? My guess is that this would never happen. I don’t think the congress would permit it, for there is just too much hatred for Donald Trump.

Then again, who knows? I am not a prophet, I can only guess. These things make me wonder how people in the Old Testament really knew something the prophets prophesied was right or wrong?

This was addressed in the book of Deuteronomy…

Deuteronomy 18 (World English Bible)

  ²¹  You may say in your heart, “How shall we know the word which Yahweh has not spoken?”  ²² When a prophet speaks in Yahweh’s name, if the thing doesn’t follow, nor happen, that is the thing which Yahweh has not spoken. The prophet has spoken it presumptuously. You shall not be afraid of him. 

And the prophets did speak of many things, things which came true. In the Old Testament there are over 900 prophesies about God’s Christ. Jesus fulfilled them all. 

God’s will be done! 

AMEN and AMEN!!!

"THE FIRST EPISTLE TO TIMOTHY" That Your Progress May Be Evident (4:13-16)

  
"THE FIRST EPISTLE TO TIMOTHY"

 That Your Progress May Be Evident (4:13-16)

INTRODUCTION

1. In 1Ti 4:13-16, we find Paul telling Timothy things to do...
   a. Until Paul was able to come to him
   b. That would make Timothy's progress evident to all
   c. That would save himself and those who heard him
   -- These instructions were related to Timothy's work as an evangelist

2. Yet are there not applications that all Christians can take from this
   passage...?
   a. As we await the coming of our Lord?
   b. That would make our own progress evident to all?
   c. That would save ourselves and those near us?
   -- Indeed, these instructions are worthy of our careful consideration
      as Christians!

[With this in mind, what can be gleaned from Paul's charge in this
passage so "That Your Progress May Be Evident"...?]

I. GIVE YOUR ATTENTION

   A. TO READING...
      1. In Timothy's case
         a. It may refer to public reading of Scripture, a custom in the
            synagogue that was continued in the church 

            - Lk 4:16-20; Ac 13:15; 15:21; 1Th 5:27; Col 4:16; Re 1:3
         b. It may also include private reading, for the benefit of
            personal growth - Josh 1:8
      2. In our case
         a. We should certainly give attention to daily Bible reading
            for spiritual growth - Ps 1:1-3
         b. We might also read other books to encourage our walk with
            God - Php 4:8
      -- At the very least, reading God's Word is essential to our
         spiritual progress!

   B. TO EXHORTATION...
      1. In Timothy's case
         a. It likely refers to public teaching or preaching, in which
            one exhorts others - Ro 12:8
         b. It may also include private exhortation, as one encourages
            another - 1Th 5:11
      2. In our case
         a. We exhort one another by our frequent assembling - He 10:
            24-25
         b. We can also exhort one another daily - He 3:13
      -- Exhorting another person not only blesses them, but ourselves
         as well!

   C. TO DOCTRINE...
      1. In Timothy's case
         a. This refers to the teaching or instruction he would do as a
            minister - 1Ti 4:6
         b. It was a charge that was especially given to him - 1Ti 4:11
      2. In our case
         a. We may teach in various ways, in public or private, in
            example or word, but teach we must - He 5:12
         b. We may be limited where we may teach, but teach we must
            - 1Ti 2:12; Tit 2:3-4
      -- Those who teach, benefit greatly through the preparation
         required to teach!

   D. TO YOUR GIFT...
      1. In Timothy's case
         a. It referred to a gift given through the laying on of hands
            - 1Ti 4:14
         b. He had a gift imparted by the laying on of Paul's hands,
            that required some reminding; likely a miraculous gift
            - 2Ti 1:6
      2. In our case
         a. There are gifts given related to our function in the body of
            Christ - Ro 12:3-8
         b. It is important that we administer our gift in service to
            our brethren - 1Pe 4:10-11
      -- Certainly as one exercises their gift, their progress will be
         evident to others!

[Paul's instructions to Timothy can easily be applied to ourselves,
can't they?  Let's now endeavor to apply his remaining charges to
Timothy, which can be summarized by the phrase...]

II. GIVE YOURSELF ENTIRELY

   A. MEDITATE ON THESE THINGS...
      1. Dwell upon the things commanded in this passage
      2. Are you reading that which will build you up?
      3. Do you exhort your brethren, are you teaching them in ways that
         benefit them?
      4. Are you utilizing your God-given abilities and opportunities,
         or are you burying them?
      -- Perhaps the parable of the talents will help in your meditation
         - Mt 25:14-30

   B. TAKE HEED TO YOURSELF...
      1. Do not neglect your own spiritual development (which is why you
         should read)
      2. Do not neglect your own brethren (which is why you should
         exhort them)
      3. Do not neglect your own opportunities (which is why you should
         teach them)
      4. Do not neglect your own gift (which is why you should develop
         and utilize it)
      -- We can be so busy, that we neglect ourselves and not be
         prepared - cf. Lk 21:34

   C. TAKE HEED TO THE DOCTRINE...
      1. We must be true to the Word of God
      2. We must avoid being misled by false teachings
      3. We must be sure that what we teach others is true
      -- Fellowship with God and brethren are affected by doctrinal
         faithfulness - 2Jn 9-10

   D. CONTINUE IN THEM...
      1. These exhortations are not to be soon forgotten
      2. These duties require perseverance
      -- Eternal life comes to those who patiently continue to do that
         which is good - Ro 2:7

CONCLUSION

1. What benefit could Timothy expect by heeding these admonitions...?
   a. He would save himself! - 1Ti 4:16
   b. He would save those who heard him! - 1Ti 4:16

2. Is that not a goal worthy of...
   a. Giving attention to these things?
   b. Giving ourselves entirely to them?

So if we desire to have progress evident to all, and in the process save
ourselves and others, then apply these admonitions as though they were
written to us...!

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

Inspiration, not Interpretation by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=566

Inspiration, not Interpretation

by	Eric Lyons, M.Min.

“Knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:20-21)

From time to time, certain religious leaders in the “Christian” world refer to the above passage in order to defend the idea that man cannot understand the Bible on his own. Because they believe the Bible is not to be interpreted privately, proponents of this idea teach that the Bible cannot be understood properly without the instruction of the “clergy.” Thus, they say, little good will come from private, personal study of the Scriptures.

A casual reading of 2 Peter 1:20—with little concern for the context in which the passage is found—might very well lead one to understand the verse in such a manner. However, a closer examination of this passage reveals that it has no reference at all to those who  read   the Scriptures, but refers instead to those who   wrote  the Scriptures. By studying the context of the passage, one learns that the passage is discussing how the Scriptures came into existence, not how they are to be “interpreted.”

Continuing the thought from verse 20 to verse 21, we read: “Knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (emp. added). That little word “for” in verse 21 connects the two thoughts. The English word “for” derives from the Greek conjunction gar. Strong’s Greek-Hebrew Dictionary (1994) indicates that this word is a “primary particle” that assigns “a reason” and is used in argument for “explanation” or “intensification.” The reason that “no prophecy of Scripture is of any private interpretation” is     because    “prophecy never came by the will of man, but    holy men of God spoke as they were moved by the Holy Spirit” (emp. added). The word “for” connects the two thoughts. Peter is saying that the prophets did not invent what they wrote; rather, they were guided by the Holy Spirit (cf. 2 Timothy 3:16-17). No doubt this is why the NIVreads: “No prophecy of Scripture came about   by the prophet’s own interpretation” (2 Peter 1:20, emp. added)—not the reader’s interpretation.

Furthermore, according to Mounce’s Analytical Greek Lexicon of the New Testament (1993), the Greek word epilusis (translated “interpretation” in 2 Peter 1:20) means primarily “a loosing” or “liberation.” The stem (or “root” as we say in English class) of epilusis is luo, and means literally “to loosen, unbind, or unfasten.” Therefore, “no prophecy of Scripture” ever was released, loosed, or given out by the prophets’ own inventions. They did not put their own construction upon God’s message; instead, the Holy Spirit guided them. Obviously, then, this passage has no reference to present-day interpreters of the text, but rather to those who wrote it—i.e., the prophets or apostles (cf. Ephesians 3:5).

Some religious groups maintain the position that “you can’t understand the Bible on your own” in an attempt to deprive the average person from enjoying the blessings of privately reading, studying, and learning God’s will. For several hundred years, the hierarchy of the Roman Catholic Church kept the Bible out of the “laity’s” hands, because those who composed that hierarchy were concerned that the average person might read and study the Bible on their own and learn that the Catholic Church practices many things that the Bible does not teach. Even as late as 1816, Pope Pius VII (in De Versionibus S. Scriptura, September 3) said:

I declare that the associations formed in the major part of Europe to translate and diffuse the law of God into the common tongues, provoke horror within me and they tend to undercut the Christian faith down to its foundations. It is necessary to destroy this pest and reveal the evil designs of these manipulators.

Such comments reveal that the leaders of the Catholic Church were fearful that the “laity” would “come unto the knowledge of the truth” (1 Timothy 2:4) and throw off the corrupt teachings of the Catholic Church.

Although some will continue to use 2 Peter 1:20-21 to teach that we must have a “priest” or “pastor” to interpret the Scriptures for us, an in-depth and logical examination of these verses reveals otherwise. The fact remains, God has given us a book that we can understand and obey (cf. Ephesians 3:4).

Infant Baptism by Moisés Pinedo

http://apologeticspress.org/APContent.aspx?category=11&article=2709

Infant Baptism

by	Moisés Pinedo

Rooted in the idea that infants bear Adam’s sin (“original sin”) is the perceived need to baptize babies to free them from this “sinful nature” and “from the power of darkness” (Cathecism..., 1994, 1250). It has also been declared that

[t]he sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth (1250).

Some well-meaning people who disagree with infant baptism have opposed it strictly because they see it as an imposition of one’s will on someone who is incapable of making his or her own decisions. While making one’s own choices is critical in regard to salvation, the argument against imposing the wishes of others on someone else should not be the determining factor in whether or not infant baptism is practiced. The only determinant should be whether God    authorizes   or   requires   it. After all, if God has commanded us to baptize babies, we should obey His command, even if the world calls it an imposition. But, if there is no biblical reason to follow this practice, we should not impose something purposeless on our children. With this understanding, the following parallel has been drawn:

If my newborn son is born with an illness, should I deny him medicine arguing that he is not consciously receiving it? Would I say that it would be better to wait until he has sufficient ability to reason? (Domínguez, 2006, emp. added).

Of course, infant baptism might be a necessity if original sin were passed down through the generations. However, children do not inherit the sins of their parents, so, ultimately, no one can inherit the sin of Adam (cf. Exodus 32:32-33; Deuteronomy 24:16; 2 Kings 14:6; 2 Chronicles 25:4; Jeremiah 31:30; Ezekiel 18:20; Pinedo, 2009). Therefore, babies and little children do not have “sickly souls,” nor do they need baptism for spiritual healing. No one would give penicillin to a baby who is not sick and does not need it. No one would take his newborn son to the hospital so that he could undergo surgery to remove a nonexistent tumor. Similarly, no one should subject a baby to a baptism that is designed to forgive sins which he or she    cannot   commit (cf. Mark 16:16; Acts 2:38; 22:16; 1 Peter 3:21).

The Bible never gives a command, provides an example, or implies that infant baptism should be administered. There is not a single Bible verse that mentions it. Therefore, some Catholics have tried to find biblical support for infant baptism by arguing from the silence of Scripture. Using Matthew 28:19 and Mark 16:15, where Jesus commissioned His disciples to preach and baptize, it has been suggested that the disciples would “consequently go forward in the practice of infant baptism, unless restrained and prohibited by a special interdict” (Hibbard, 1843, p. 95). This argument is fallacious because it suggests that where the Bible does not record a prohibition, everything is acceptable. The Bible does not prohibit “pet baptism.” So, should we proceed to “baptize” them?

Others have suggested that the word “creature” in Mark 16:15 may include babies. However, this word is limited by the context in which it appears. The Greek word for “creation” (ktisis) is used to designate the act of creation or the creative actions in progress. It also refers to the product of creation (see Vine, 1966, 1:254,255). In its general usage, this word includes not only babies, but also the totality of what was created, i.e., animals and plants, as well as everything inanimate. Fortunately, the context helps us to understand that baptism should be performed on “every creature” who is able to be taught the Gospel and believe it (Mark 16:15-16). This automatically excludes animals, plants, and inanimate things—as well as babies and little children who cannot yet understand or believe the Gospel.

In Matthew 28:19, Jesus told the apostles to “[g]o therefore and make  disciples  of all nations” (emp. added). A disciple is a person who learns at the feet of another. This certainly cannot include infants. In verse 20, Jesus told His apostles to teach the new disciples to “observe all things” that He commanded. The disciples were not only to learn, but also to observe or practice what they had learned. The truth is obvious: the Gospel was preached to, heard, and believed by people who were able to understand, believe, and obey.

But, what about the biblical accounts of entire families being baptized? Is it possible that babies were members of those families, and that they were also baptized? The Catholic Catechism explores this “possibility” and states:

There is explicit testimony to this practice from the second century on, and   it is quite possible    that, from the beginning of the apostolic preaching, when whole “households” received baptism, infants may also have been baptized (1994, 1252, emp. added).

Some Catholic leaders have gone even further. In his book, The Faith of our Fathers, Archbishop James C. Gibbons declared:

The Acts of the Apostles and the Epistles of St. Paul, although containing only a fragmentary account of the ministry of the Apostles,   plainly insinuate that the Apostles baptized children  as well as grown persons. We are told, for instance, that Lydia “was baptized, and her household,” by St. Paul; and that the jailer “was baptized, and all his family.” The same Apostle baptized also “the household of Stephanas” (1891, p. 308, emp. added).

Although at first glance this argument may seem valid, it is actually an assumption lacking biblical support. First, it is hasty to conclude that when the Bible writers referred to the “household” of someone, they always included every member of the family. Second, there is no biblical evidence that those households included babies or young children. Since there is no way to prove that there were babies in the households in question, nor that the word “household” necessarily included babies, these passages do not endorse infant baptism.

In fact, the context of these passages in Acts speaks loudly against infant baptism. Concerning the Philippian jailer, Luke tells us exactly which members of “all his family” (Acts 16:33) were baptized. They were those who were taught the Word by Paul and Silas (16:32), and those who rejoiced with the jailer, having “believed in God” (16:34). Can babies be taught the Word and believe in God, understand the sacrifice of His Son, and immediately act upon faith? Can they rejoice as a result of their obedient faith? Concerning Lydia, Luke tells us that “the Lord opened her heart to heed the things spoken by Paul” (Acts 16:14). Those who were baptized had hearts and minds that were open to the Word. Do babies have open hearts and discerning minds? The New Testament clearly teaches that baptism was performed on people who were taught the Word, who had open hearts, who carefully listened to and obeyed the Word, and who rejoiced because they made the conscious decision to follow Christ.

Using Colossians 2:11-12, another attempt to defend infant baptism has been based on the idea that baptism “replaces” circumcision. According to this argument, since “circumcision was done to infants,” then infant baptism is a biblical practice (“Infant Baptism,” n.d.). Although Paul used circumcision to illustrate the time when people “put off” sin and become Christians (in baptism—Romans 6:3-4; Galatians 3:27), he never taught, promoted, or commanded infant baptism (cf. Lyons, 2003). Consider these points: (1) Paul made a comparison between circumcision and baptism, not infant baptism. The comparison was between the “cutting off” (of the flesh) in circumcision and the spiritual “cutting off” (of sin) which occurs at baptism. (2) Circumcision was commanded only for the descendants of Abraham, and proselytes (Genesis 17:12-13; Exodus 12:48), but baptism is for all nations (Matthew 28:19-20; Mark 16:15-16). (3) Circumcision was performed only on   male    babies (Genesis 17:10), but baptism is for men and women (Galatians 3:28; Acts 8:12). (4) Circumcision was performed on the male infant’s   eighth day  (Genesis 17:12), but baptism is to be performed when one believes and repents (Mark 16:16; Acts 2:38). (5) Many people were circumcised before becoming Christians (Philippians 3:5), and others were circumcised afterward even though it was optional (Acts 16:3; cf. 15:1-29). If baptism    replaced   circumcision, how could they both be performed at the same time, among the same people, and under the same covenant (Brents, 1874, pp. 345-347)? (6) Paul declared that in Christ Jesus neither circumcision is worth anything, nor uncircumcision (Galatians 5:6). Colossians 2:11-12 does not justify nor advocate infant baptism.

If the Bible does not support infant baptism, when and how did this practice begin? Catholics acknowledge that “[i]n the course of the fourth century it became quite common for people to be born into Christian families, and by the next century, in the whole Mediterranean world, this was the common pattern. This means that the process of baptism changed considerably. Infant baptism became the general pattern” (Orlandis, 1993, p. 35; cf. Koch, 1997, p. 116). In A.D. 418, the Council of Carthage officially accepted this practice and enacted a condemnation for those who opposed it (see “Canons,” n.d., 2). This is one more piece of evidence that infant baptism is not commanded by God, but rather is a man-made tradition.

Finally, according to Catholicism, what happens to the babies who do not receive baptism soon after they are born? According to the Catholic Catechism, babies are born with sin, and should be baptized so they may be “freed from the power of darkness and brought into the realm of the freedom of the children of God” (1994, 1250). In other words, little babies are condemned in spiritual darkness and separated from any spiritual blessing. The provincial Council of Cologne even declared that “[f]aith teaches us that infants...are excluded from the kingdom of heaven if they die [unbaptized]” (quoted in “The Existence of Limbo...,” 2006, bracketed item in orig.) Nevertheless, it is also declared that

[a]s regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus’ tenderness toward children which caused him to say: “Let the children come to me, do not hinder them,” allow us to hope that   there is a way of salvation for children who have died without Baptism  (Catechism..., 1994, 1261, emp. added).

On one hand, Catholicism asserts that little children, without baptism, are in spiritual bondage, while, on the other hand, it wants us to believe that “there is a way of salvation for those children who died without baptism.” Does this mean that little children are contaminated with original sin at birth but are liberated from this sin at death? If there is a “way of salvation for those children who died without baptism,” why should Catholics baptize their babies at all?

Such incongruity can only be the result of a doctrine that lacks biblical authority. Infants are gifts from God, pure and unblemished by the world (Psalm 127:3). As they grow, precious little ones can learn what sin is, and what its consequences are. Hopefully, as accountable persons they will realize their need for forgiveness from God, and, ultimately, they will choose between believing and being baptized to be saved (Mark 16:16), and disobeying and living eternally separated from God (2 Thessalonians 1:9).

REFERENCES

Brents, T.W. (1874), The Gospel Plan of Salvation (Bowling Green, KY: Guardian of Truth Foundation, 1987 reprint).

“Canons” (no date), Council of Carthage [On-line], URL:http://www.seanmultimedia.com/Pie_Council_Of_Carthage_May_1_418.html.

Catechism of the Catholic Church (1994), (Mahwah, NY: Paulist Press).

Domínguez, J. (2006), “Baptism of Children, Infants, and Babies” [“Bautismo de los Niños, de los Infantes, de los Bebés”], [On-line], URL: http://biblia.com/cpb/bautismo.htm.

“The Existence of Limbo: A Common Doctrine from Which It Would be Rash to Depart...” (2006), [On-line], URL: http://www.tldm.org/news8/Limbo.htm#_ednref20#_ednref20.

Gibbons, James C. (1891), The Faith of Our Fathers (Baltimore: John Murphy).

Hibbard, F.G. (1843), Christian Baptism: In Two Parts (New York: G. Lane & P.P. Sandford).

“Infant Baptism” (no date), Catholic Answers, [On-line], URL:http://www.catholic.com/library/infant_baptism.asp.

Koch, Carl (1997), A Popular History of the Catholic Church (Winona, MN: Saint Mary’s Press).

Lyons, Eric (2003), “Does Baptism Replace Circumcision?,” [On-line], URL:http://apologeticspress.org/articles/2287.

Orlandis, José (1993), A Short History of the Catholic Church, trans. Michael Adams (New York: Scepter).

Pinedo, Moisés (2009), “Are Children Born With Sin?,” [On-line], URL:http://apologeticspress.org/articles/240109.

Vine, W.E. (1966), An Expository Dictionary of New Testament Words (Old Tappan, NJ: Fleming H. Revell).