Many in the Protestant world look up to Luther as the champion of Sola Fide. However, when it comes to grappling with how Luther viewed baptism, they would often dismiss it as one of the “works salvation” errors he retained from Rome. This is because they read Luther with many preconceived notions that lead to misunderstandings in his position.
Hence, in this blog post, I would like to explore Luther on baptism and address some of these incorrect assumptions on the matter. To this end, we will be looking at Luther’s Large Catechism on Holy Baptism.
Baptism is the work of God, not man.
Contrary to the popular notion that Baptism is a declaration of faith on the end of the believer, Luther saw it as something that is performed by God Himself. He puts Baptism forth as the work of God as opposed to the indulgences dispensed by the Pope with “his letters and his bulls” (LC IV 9). Luther is very clear that the works of man cannot merit anything before God.
He points out that all the difficult and impressive works performed by monks would not be ‘as noble and good if God were to pick up a straw’ (para. 8). From its outward appearance, it seems utterly foolish that ‘a handful of water’ is going to do anything for the soul. However, there is something that changes the value of this water entirely, which is the Word of God. This alone should be sufficient to dispel all accusations that Luther’s belief in Baptismal Regeneration contradicts salvation by faith.
Yet this is still a very difficult thing to grasp when you come from a background that makes baptism all about your show and confession of faith. Coming out of evangelicalism, this view was also one that I struggled with personally. How can you say Baptism is performed by God when the water is handled entirely by human hands? Luther explains it this way:
For to be baptized in the name of God is to be baptized not by men, but by God Himself. Therefore, although it is performed by human hands, it is nevertheless truly God’s own work. From this fact every one may himself readily infer that it is a far higher work than any work performed by a man or a saint. For what work greater than the work of God can we do?
LC IV 10
Many evangelical churches often put up extravagant shows for baptisms in an effort to be consistent with their man-centred conception of the matter. The candidates would give a dramatic retelling of their conversion stories before the pastor dunks them into a pool of water, accompanied by the loud cheers and applause from the crowd. As Luther remarks, “the devil is busy to delude us with false appearances, and lead us away from the work of God to our own works” (para. 11). None of the things done in their service really matter apart from the Baptism taking place “in the name of the Father, the Son and the Holy Spirit”. This is why Luther constantly maintains that Baptism is the work of God and not a human work.
Baptism is tied to salvation.
Quoting from Mark 16:16, Luther is clear that the purpose of Baptism is to save. “To be saved,” he argues, is to “to be delivered from sin, death, and the devil, and to enter into the kingdom of Christ, and to live with Him forever.” (para. 25). It is not done by virtue of the water, but because God has attached His name to it, thereby bringing life and salvation.
Titus 3:5 is one of the prooftexts often cited by Protestants to make the case that salvation is by grace alone, as opposed to works of righteousness. This is the verse where Luther understands salvation by faith alone in the context of Baptism. The “washing of regeneration, and renewing of the Holy Ghost” described in this verse refers to how the Word of God in the waters of baptism brings about life and salvation. With this, Luther puts Baptism forward as the means in which the saving work of Christ from the cross is applied to the individual.
Baptismal regeneration is not independent of faith
In replying to objections that faith alone is opposed to baptismal regeneration, Luther posits that faith requires an object that it can take hold of and believe in.
Thus faith clings to the water, and believes that it is Baptism, in which there is pure salvation and life; not through the water (as we have sufficiently stated), but through the fact that it is embodied in the Word and institution of God, and the name of God inheres in it.
LC IV 28
It is commonly assumed that when Luther talks about baptismal regeneration, he thinks that it can bring salvation ex opere operato, by the performing of the work itself. Far from it, Luther maintains that Baptism is of no benefit unless apprehended by faith. Baptism, just like Christ crucified upon the cross, is ‘offered to us and received by faith’. For most people, Baptism is a one-time event that you just get over with as an ordinance from God. For Luther however, Baptism plays a pivotal role in the Christian life because of his understanding of its relation to faith. Since Baptism has both the Word of God and an outward element (i.e. water), we can look to our Baptism when our sins and conscience oppress us since in it God has promised eternal life and salvation both in soul and body (para. 44). In Baptism, the soul apprehends the Word of God while the body apprehends the outward element (i.e. the water), giving the believer assurance of salvation. Hence, by understanding Baptism as the object in which faith grabs hold of, Luther is able to reconcile Sola Fide with Baptismal Regeneration.
Conclusion
In this blog post, I have demonstrated how Luther’s affirmation of baptismal regeneration does not contradict his understanding of Sola Fide. Personally, this entire section in the Large Catechism alone was what convinced me in the matter and brought me over to Lutheranism. I strongly encourage you to read the whole thing for yourself with an open mind, and come to your own conclusion.
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