Chapter 1: The Biblical Witness and the Unifying Bond of Baptism 1.1 The Foundational Role of Baptism in the New Testament (1) Mutual recognition of baptism, which unites the churches, is rooted in a shared understanding of the New Testament witness. Many early Christian writings mention baptism as the essential rite of initiation. As far as the source texts demonstrate, baptism is the praxis of the post-Easter mission of the nascent church. Baptism plays a central role in Christian life for every believer and for the churches. (2) Lutherans and Catholics have a common understanding of both the liturgy and theology of baptism rooted in the New Testament witness. This chapter will neither give a complete overview of pertinent references nor will it reconstruct a history of baptism in the biblical period. It will concentrate on those aspects which became significant for the tradition, and it will deepen and develop a common understanding and practice of baptism. The first section outlines the fundamental role of baptism in the early church. Lutherans and Catholics affirm the command of the Lord; they witness that there is one baptism for all; and they develop the relation between faith and baptism. They understand the theological power of the New Testament witness as an impulse that strengthens ecumenical relations.
1.1.1 The Command of the Lord (1) According to the Gospel of Matthew, the risen Christ came to his disciples and commanded them: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you” (Mt 28:19f.). Christians have always sought to fulfil this command. (2) According to Acts, on the day of Pentecost in Jerusalem those listening to Peter’s sermon asked: “What should we do?” (Acts 2:37). And Peter answered: “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit” (Acts 2:38). Luke narrates that thousands of believers followed this invitation (Acts 2:41). In this way, the first Christian community was founded: “They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers” (Acts 2:42). This description of ecclesial community has continued to be essential for the whole church through the ages. (3) Baptism is a Christian identity marker. Because of the command of the Lord, there was no doubt about the praxis, the necessity, and the soteriological effect of baptism in the New Testament and the earliest faith communities. There were some prior rites of ablution, both in Hellenistic religions and in the Judaism of the time of Jesus. These washing practices helped people understand the symbolic language of baptism. The baptism of John (Mk 1:4-8, par. Mt 3:1, 5-11; Lk 3:16; cf. Jn 1:26; Acts 13:24; 19:7) was very close to the Christian practice because it was related to conversion, to confession of sins, and to Messianic expectations. But according to the New Testament, John himself promised a new baptism “with the Holy Spirit” (Mk 1:8) or “with the Holy Spirit and fire” (Mt 3:11; Lk 3:16). The apostles and other preachers practiced a new form of initiation in obedience to the command of the Lord Jesus Christ.
1.1.2 One Baptism for All (1) In the New Testament, there is no self-baptizing; everyone has to be baptized by another human being. This was the practice of John the Baptist, and it is the practice in Christian communities. Although repentance and faith belong essentially to baptism, the reception of baptism by the baptized person is the liturgical center of baptism. This receptivity is of deep theological significance because it expresses the power of God’s grace that frees sinners from their sins and incorporates them into the body of Christ. 11
