The Anglican Evangelical Doctrine of Infant Baptism

by John R.W. Stott, J. Alec Motyer, Lee Gatiss (Preface)

The subject of infant baptism is undoubtedly a delicate and difficult one ... But this must not make members of the Church of England shrink from holding decided opinions on the subject. That church has declared plainly in its Articles that 'the baptism of young children is in any wise to be retained, as most agreeable with the institution of Christ.' To this opinion we need not be afraid to adhere." J. C. Ryle This book aims to help Anglican Evangelicals recover that same gracious yet unashamed confidence shown by Bishop Ryle in the nineteenth century. The authors defend biblically the doctrine of infant baptism and its proper evangelical practice within the Church of England. They expound a covenantal understanding which has impeccable evangelical credentials in order to reassure a new generation of Anglican Evangelical 'paedobaptists' that theirs is no new or peculiar doctrine, and to persuade those who may not have fully appreciated the Reformed heritage we in the Church of England enjoy. Dr. John R. W. Stott CBE is Rector Emeritus of All Souls, Langham Place in London and over the last 60 years has been one of the most influential leaders of evangelicalism worldwide. Dr. J. Alec Motyer is the former Principal of Trinity College, Bristol, and was for many years incumbent of St. Luke's, West Hampstead and later minister of Christ Church, Westbourne Lee Gatiss is Associate Minister of St. Helen's Bishopsgate and Editor of The Theologian (www.theologian.org.uk).

Genres: Theology, Ecclesiology, Christian

60 pages, Paperback

First published January 1, 2008

About the author

John R. W. Stott is known worldwide as a preacher, evangelist, and communicator of Scripture. For many years he served as rector of All Souls Church in London, where he carried out an effective urban pastoral ministry. A leader among evangelicals in Britain, the United States and around the world, Stott was a principal framer of the landmark Lausanne Covenant (1974). His many books, including Why I Am a Christian and The Cross of Christ, have sold millions of copies around the world and in dozens of languages. Whether in the West or in the Two-Thirds World, a hallmark of Stott's ministry has been expository preaching that addresses the hearts and minds of contemporary men and women. Stott was honored by Time magazine in 2005 as one of the "100 Most Influential People in the World."

Reviews

[Rebecca · Rating 3 out of 5]

Relatively concise book, but some of the points put forward required further description or clarification as it did sometimes sound a little confused (the actual doctrine itself may be far from this, but the description as I read it was a little confusing). For example, the first article talks of how baptism signifies union with Jesus through the forgiveness of sins, and states that "neither the Bible nor the Prayer Book envisages the baptism of an unbeliever; they assume that the recipient is a true believer", and that "a profession of faith after hearing the gospel always preceded baptism in Acts", yet continues to say that the child is represented as speaking through his sponsors in infant baptism. Despite all that was said about covenant significance, these statements seem to be a little contradictory. Similarly, the second article, while providing a little more explanation, and much that is useful, is not overly convincing in its application - e.g. it states that the Catechism does not view any difference theologically between the baptism of an adult and of an infant, and that the "problem [of infants being unable to profess repentance or faith] is seen as administrative, and the office of god-parenthood is offered as a solution". I would have thought that this is a little more than an administrative issue... The reference to Jesus blessing children as a sign that children should be baptised also appears a little weak - water was available, surely they could have been baptised if that was what He actually meant?
The first article skims over the view of baptism as an external sign of the gift of God much too quickly, immediately dismissing it as irrelevant, with little explanation as to why.
Much is made of baptism being a "seal", but I didn't spot any mention of the seal of the Spirit.

Overall, some useful information but much too vague to provide enough clarity on the area.

[Chris Wray · Rating 5 out of 5]

This fabulous little book from the Latimer Trust seeks to summarise the evangelical Anglican doctrine of baptism, and does so very effectively. It can clearly be seen that the Anglican formulation of this doctrine is distinctive, while also lying firmly within the reformed mainstream. The book consists of two essays, one by John Stott and the other by Alec Motyer.

The first essay is "The Evangelical Doctrine of Baptism" by John Stott, and it covers three points:

1. The Meaning of Baptism
2. The Effect of Baptism
3. Concluding Remarks

1. The Meaning of Baptism: Both sacraments are essentially sacraments of grace, that is, sacraments of divine initiative and not of human activity. Baptism thus signifies a threefold grace of God:
(i) Baptism signifies union with Christ, that is, union with Christ crucified and risen, signifying participation in both the virtue of his death and the power of his resurrection, and the end (by death or burial) of the old life of sin and the beginning (by resurrection or rebirth) of the new life of righteousness. This is the controlling idea in baptism, and the following two amplify it.
(ii) Baptism signifies the forgiveness of sins in justification.
(iii) Baptism signifies the gift of the Spirit in regeneration and incorporation into Christ's body, the church.

As the latter two are distinctive blessings of the New Covenant, baptism should be understood as an eschatological sacrament, as it initiates into the (new) covenant which belongs to the new age. Both the Book of Common Prayer and the Articles are seen to be fully consistent with all of this.

2. The Effect of Baptism: The three available views are the ex opere operato view, the mere token view, and the evangelical or covenant sign view, which is that the sign not only signifies but seals or pledges the gift. Against the ex opere operato view stand two string biblical arguments. These are the nature of the Church (the distinction of the visible and invisible church, one containing the baptised and the other containing the regenerate) and the way of salvation (it is impossible to be regenerated without being justified, and justification is by faith alone). Against the bare token view stands the obvious fact that the apostles ascribe some effect to baptism (Acts 2:38; Gal 3:27; 1 Pet 3:21).

The covenant sign view, on the other hand, is founded upon God's covenant of grace and regards baptism as the God-appointed sign which seals the blessings of the covenant to the individual Christian believer. Baptism has therefore replaced circumcision as the covenant sign, and is both a sign of covenant membership and a seal of covenant blessings. While it does not convey the blessings to us, it does convey a right or title to them, so that if and when we truly believe we inherit the blessings to which baptism has entitled us. In other words, the character of baptism is always conferred on the recipient while the grace of baptism depends on 'worthiness', i.e. repentance and faith.

A related point here is the nature of a sacrament, which is a visible word. Since it is the function of God's word to arouse faith, the sacraments stimulate our faith to lay hold of the blessings which they signify and to which they entitle us. The reason that both the Bible and the Book of Common Prayer appear at times to equate the sign and the grace signified by it is simply that neither at any time envisage the baptism of an unbeliever; on the contrary, they assume that the recipient of the sacrament is a true believer. Baptism, in scripture and in the Anglican formularies, always follows a profession of faith (either directly in the case of an adult or through the sponsors in the case of a child). Baptism, therefore, involves sacramental language and anticipatory faith, both in the case of infants and adults. Another way of putting it is that the statements of the baptismal service are literal in form but hypothetical in meaning.

3. Conclusion
The importance of teaching that the sign and the gift, the sacrament and the grace are generally received separately, and of the indispensable necessity of personal repentance and faith, is seen in the following particulars:
(i) Assurance: True assurance depends on a worthy reception of baptism, and not on the mere fact of being baptised.
(ii) Discipline: Baptism is an important discipline in the life of the church. God admits people to the invisible church on their exercise of faith; ministers admit people to the visible church on their profession of faith. Church leaders, therefore, have the responsibility to discern whether such a profession is credible and to teach the significance of baptism and the conditions of its efficacy.
(iii) Evangelism: The baptised may still need to be evangelised, and exhorted to repentance and faith to enter into the blessings pledged to them in baptism.

The second essay is "Baptism in the Book of Common Prayer" by Alec Motyer, and it also covers three points:

1. The Unity of Baptism and the Lord's Supper in One Identical Sacramental Principle
2. The Association Between Regeneration and Baptism
3. The Identity of Meaning Between Adult and Infant Baptism

In his preamble, Motyer helpfully points out that the evidence furnished by the Articles, the Prayer Book services, and the Catechism are somewhat different in emphasis. The Articles consist of succinct and accurately worded theological statements which are to be understood in their plain, straightforward and grammatical sense. The Catechism and Prayer Book, on the other hand, apply baptismal doctrine to 'ideal' cases. The Articles are to be taken as true in all circumstances without qualification or condition, while the Catechism and Prayer Book are only presumptively true.

1. The Unity of Baptism and the Lord's Supper in One Identical Sacramental Principle: In sum, it is wrong to pin any meaning on one sacrament which would involve a wrong sacramental meaning when applied to the other.

The scriptural teaching on baptism can be ascertained from three passages, 1 Peter 3:20-22 (an analogy between baptism and God's dealing with Noah in the provision of the ark as a means of salvation), 1 Corinthians 10:1-13 (relation between baptism and the Exodus) and Colossians 2:11-12 (relation between baptism and God's dealings with Abraham). The connection between them is the idea of covenant, and the same position is reached when considering scriptures relevant to the Lord's Supper (Matthew 26:27-28 and 1 Corinthians 11:25). Sacraments are covenant ordinances.

A covenant is a movement of grace from God to man, and this movement finds expression in the covenant signs, most notably in the sign of circumcision. The Anglican formularies have this idea in mind (Articles 25 and 27, and the baptismal service).

2. The Association Between Regeneration and Baptism: An association between baptism and regeneration is taught with emphasis in the Anglican formularies, but what is the nature of the association, and how are we to define it?

In scripture, regeneration is spoken of under the figures of new birth, sonship and resurrection. These ideas are all clearly articulated in the New Testament (1 John 3:5, Galatians 3:26-27 and Romans 6:34), and the biblical words are virtually identical with the words of the Prayer Book, which are so often taken to be controversial.

When answering the question of what scripture means when it makes such positive assertions about baptism, we must consider the efficacy of outward ordinances (Romans 2:25-29 and 1 Corinthians 10:1-13), and can enunciate the following three principles:

(i) The outward sign conveys no benefit inevitably attached to it
(ii) The outward sign conveys no benefit which cannot be had without it
(iii) The enjoyment of the spiritual reality which God has associated with the outward ordinance depends on the relation of the heart towards God

In sum, as with ancient Israel, outward ordinances do not avail for people whose subsequent lives are disobedient to God. The outward ordinance looks forward to the moral and spiritual consecration of the obedient life, without which it is a mere ceremony. Baptism is a 'legal instrument', which conveys its benefits only to the person who falls within its terms, thus acting not inevitably but conditionally; not mechanically, but morally. The Prayer Book language is biblical language, using the same straightforward, radical and striking language in associating the blessings with the sign, while simultaneously insisting that the outward signs are conditionally efficacious, being moral instruments of spiritual benefit.

3. The Identity of Meaning Between Adult and Infant Baptism: Anglican doctrine professes an identity of meaning for baptism in all cases while providing for a diversity of candidates. The only warrant for either adult or infant baptism is that God has commanded that it shall be done. As regards infants, the evidence doesn't rest on individual verse but on the demonstrable unity of the whole of scripture. The basic covenant practice established in Genesis 17:7 is carried over to the New Covenant, as seen from Mark 10:13-16, Acts 2:39, Colossians 2:12-13 and 1 Corinthians 7:14.

The grounds of baptism are not the faith of the candidates, but rather the expressed will of God regarding the ordinances of the Covenant of Grace. What he has commanded, the church must do.

I found the arguments presented by Stott and Motyer to be biblically faithful and logically compelling, so this was 52 pages that it was well worth my time to read and digest.

[George · Rating 5 out of 5]

Stunning. Although I am a Presbyterian, I now understand why the late Rev. J. I. Packer said that he claims for himself The Westminster Standards even though he is a convinced Anglican. The doctrine as outlined in The Westminster Standards and The 39 Articles is the same although presented differently. This is because Reformed covenant theology which presents the Biblical teaching of the unity of the covenant of grace is what underlies the theology of both traditions.

Of all the treatises on Reformed Covenant baptism, this seems to have highlighted one of the key reasons for which I changed my mind from a credobaptist to paedobaptist position; that baptism as a sacrament of the New Covenant is an eschatological sacrament. Anthropologically, redeemed humanity is heading towards the New Heavens and the New Earth. Soteriologically, The Age to Come is breaking into this present age.

The implications for preaching and worship are vast. If the visible church is a voluntary organisation whose members are supposedly regenerate on the whole, then it makes sense on hindsight why the seeker sensitive movement originated within credobaptist circles even though it drew in Christians from other traditions. Clearly every tradition will have its contours which need to be given extra security and the authors do well to show how and why the Anglican doctrine of infant baptism is not the untenable Roman Catholic position of Ex Opere Operato while showing how baptism is not a bare sign.

Every Anglican should read this book especially those interested in renewing the Anglican communion. From the liberal end of things, theological anthropology has been thrown to the dogs. However focusing only on that end is a problem because the conservative renewal movement as I see it is not entirely convinced of The 39 Articles. Which poses a problem that the liberal wing would be right to point out: if one is not seeking to renew the Anglican communion with the blueprint itself then can it really be called a renewal movement? What exactly is being renewed? Is it not then simply a matter of power rather than principle? And if so, whose power, which ethos?

The authors of this little book begin by saying the doctrine of infant baptism is contested between prayerful and holy people. To which I wholeheartedly agree. However concerning the matter of a renewal or revival of the Anglican communion, the trajectory for Anglicans is clear. It must be done on the basis of The 39 Articles in the power of the Holy Spirit. Nothing more, nothing less. Holy Baptism has been given to the church as a sign and seal of God's grace to believers and their children. And as with the foolishness of preaching, the tools of the church will not make any sense to the mind that does not receive it with faith whether they are believers or not. Yet this is the practice that God has given and no other. The authors have respectfully and successfully proven so.

Of the few books I intend to recommend on the matter, this little book has made the shortlist.

[Jared Lowe · Rating 5 out of 5]

The doctrine of baptism is among the most controversial doctrines within the Church of Jesus Christ. The Anglican Evangelical Doctrine of Infant Baptism gives a clear and concise explanation of, not simply why we baptize our infants in particular, but what the Bible teaches about baptism in general.

This short (52 pages) booklet is a compilation of two papers written by two Anglican "scholar-pastors." The first, "The Evangelical Doctrine of Baptism" written by John Stott. In it, Stott discusses the meaning and effect of baptism, according to the Scriptures. The second of the two papers included in this booklet is "Baptism in the Book of Common Prayer" by J. Alec Motyer. Motyer takes a rather detailed look at the correlations between the way the sacrament is presented in the Anglican BCP, and the Biblical teaching on the sacrament. He discusses the unity of baptism and the Lord's Supper, the association between regeneration and baptism, and the identity of meaning between adult and infant baptism.

As a Reformed Christian, who has recently come to affirm covenant baptism (which includes believers and their children), I found The Anglican Evangelical Doctrine of Infant Baptism extremely helpful in the further "fleshing-out" of this important doctrine. I would recommend this booklet for any Christian, but especially for those who may be on the fence regarding infant baptism. Even if they are not convinced of Anglicanism, the Anglican doctrine of baptism is not, for the most part, at odds with the Presbyterian and Reformed doctrine of baptism. So, if you're on the fence, give it a read!

[Mary Williams · Rating 1 out of 5]

If you are in any way perplexed by infant baptism, don’t read this book because the confusion will only be magnified. John Stott’s article only solidified for me why believer’s full-immersive baptism is biblical, seeing as he floundered to defend his views by contradicting almost everything he said in the first place. Motyer did a better job of trying to defend his position, but many of his arguments were empty because I believe similarly to much of his defense, only disagreeing when it comes to the main idea: infants are baptized by way of a New Covenant. I have a much different view of the New Covenant than those who authored this book. I put this book down only to realize that my view of Scripture was more fleshed out and not based on Scripture plus the Book of Common Prayer.

[Josiah Leinbach · Rating 4 out of 5]

Concise, though I wish it were more fleshed out. Stott and Motyer could have gone into much greater detail, both in their exegesis as well as in their analysis of the Anglican tradition, because after all the debate (so far as this book is concerned) is not necessarily which baptismal position is correct but which one best accords with the 39 Articles and the Anglican tradition more broadly. While they touched on that some, they could have done so more consciously.

Still, a worthwhile read.

[Ryan Beneke · Rating 4 out of 5]

Succinct defense of the evangelical (Reformed) understanding of infant baptism based on Scripture and the Book of Common Prayer from two respected Anglican scholars. I especially appreciated Motyer’s analysis.

[Steve Hailstone · Rating 3 out of 5]

I found this to be a useful tool in helping to understand an Anglican position on baptism, as a outsider. Additional dialogue for those without a Covenantal background would have been more helpful.

[Graham Heslop · Rating 2 out of 5]

Helpful material in thinking about the unity of the two sacraments, developed within covenant theology. But every time I read arguments for paedobaptism I find myself less convinced by the practice

[Kris Rolls · Rating 3 out of 5]

Nicely written primer on infant baptism and its relation to the prayer book tradition.

[Alex · Rating 4 out of 5]

Great. Although this is geared towards anglicans I believe it could have been titled "The Reformed Evangelical doctrine of infant baptism." Makes my presbyterian heart sing.

[Andrzej Stelmasiak · Rating 3 out of 5]

Was looking forward to reading this one, because of my appreciation of both John Stott and (especially) Alec Motyer, but it was just okay.
Doesn't bring anything to the table, save analysis of Anglican confessional documents of course, apart from Motyer's insight on 1 Corinthians 7:14, where he looks at Numbers 9:6-14 as background to it and asks - if uncleanness and uncircumcision disqualified one from participating in the meal of holiness (he says the Passover, I call it that for the sake of clarifying this link he has made), then if children of at least one believing parent are holy - they are not unclean, and they should not be left unbaptised (as baptism is the NC counterpart for circumcision) - towards the very end of the book, p.49

[Matthew Livall · Rating 4 out of 5]

Clear, concise, edifying exposition

This book was most enjoyable to read. As someone who is new to Anglican doctrine and tradition, I found this book to be very helpful in clearly setting out biblical evidence and biblical teaching on baptism. Stott's section is in clearer English than Motyer's, but both are accessible.

This book does not just deal with purely infant baptism, but is a useful text for understanding the evangelical and reformed understanding of baptism, as well as outlining opposing views. A very good book.

[Mark Einselen · Rating 3 out of 5]

While this is an accurate representation of the Anglican Evangelical Doctrine of Infant Baptism, it isn't an overwhelmingly persuasive argument for those who aren't already sympathetic to the practice of infant baptism.

[Ben Cook · Rating 5 out of 5]

persuaded.