Baptismal Regenration

[Bulldog]

Do Lutherans believe Baptismal Regeneration?

If so, would this not be a form of synergism? :scratch:

[Bulldog]

I spelled "Regeneration" wrong in the title.

:doh:

[SPALATIN]

Do Lutherans believe Baptismal Regeneration?

If so, would this not be a form of synergism? :scratch:
Actually you might look up the word Monergism. It best describes the process

[Bulldog]

I know what the word monergism means.

But a man just needs to come to baptism to be regenerated, then is it not hiss will and God's working for salvation?

[Lotar]

Most Lutherans don't make the choice to be baptized :D

Now, you must ask yourself, does the person come to be baptized of his own will, or because God gave him the will to do so? If it were the later, how could it be synergism?

[Lotar]

BTW, did you have a birthday recently?

[Bulldog]

Now, you must ask yourself, does the person come to be baptized of his own will, or because God gave him the will to do so? If it were the later, how could it be synergism?

I see. Thanks for clearing this up. :)

BTW, did you have a birthday recently?

May 24th :)

[Lotar]

Happy late birthday :wave:

[Bulldog]

Thank you :)

[JVAC]

Do Lutherans believe Baptismal Regeneration?

If so, would this not be a form of synergism? :scratch:
Lutherans believe Baptism is a work of God, and thereby is no synergism. The Word of God alone makes Baptism special and not water, or the administererererererer. (Takes out his Pocket-Catechism :D, and yes I do carry it around with me):

What is Baptism?

Baptism is not simply plain water. Instead it is water used according to God's command and connected with God's Word.

What then is the Word of God?

Matt. 28:19 "...in the name of the Father and of the Son and of the Holy Ghost"

What gifts or benefits is this Word of God?

It brings about forgiveness of sins, redeems from death and the devil, and gives eternal salvation to all who believe it, as the Word and promise of God declare.

What is the Word and promise of God?

Mk. 16:16
I underlined a certain section that applies most deffinately to your question and my response.

-James

[Phoebe]

Happy belated Bulldog!

Once you get to my age, you might get tired of hearing that. ;)

[theologia crucis]

May 24th :)

Great month to have a birthday, dude! Belatedly, I hope you had a wonderful birthday!

[Bulldog]

Lutherans believe Baptism is a work of God, and thereby is no synergism. The Word of God alone makes Baptism special and not water, or the administererererererer. (Takes out his Pocket-Catechism :D, and yes I do carry it around with me):

I see.

So in Lutheran theology man does nto come to baptism by His own will , but by God's will. :)

Happy belated Bulldog!

Once you get to my age, you might get tired of hearing that. ;)

Thank you and lol. :D

Great month to have a birthday, dude! Belatedly, I hope you had a wonderful birthday!

Thanks. :)

[theologia crucis]

From one of "The Men":

5. Whom the Church Should Baptize.
(Obiectum Baptismi.)

Holy Scripture teaches that both adults and children should be baptized. With respect to adults, Scripture expressly points out that only such should be baptized as believe in, and confess, Christ, Acts 2:41; 8:36–38. Children are to be baptized if they are brought to us for baptism either by their parents or by such as have parental authority over them, Mark 10:13–16. The Lutheran Church has always condemned the unscriptural papistic practise of baptizing children without the knowledge or against the will of the parents (baptism in secret). We therefore baptize only such children as are offered for baptism by those who have parental authority over them.

That infants should be baptized is a clear doctrine of Scripture (cp. Mark 10:13–16 with Col. 2:11, 12). We may outline the Scripture evidence for infant baptism as follows: a) Infants are flesh born of flesh and as such are lost in sin, Ps. 51:5; John 3:5, 6. b) It is God’s will that also infants should be regenerated and saved, Mark 10:13–16, by their being brought to Christ, Luke 18:15–17. c) The means by which infants are brought to Christ is Baptism, Titus 3:5, 6; 1 Pet. 3:21; Col. 2:11, 12. Hence infants are to be baptized.

Scripture expressly records that in the primitive Christian Church believers were baptized “with their whole house,” 1 Cor. 1:16; Acts 11:14; 16:15, 33. All those who deny that this included infants must furnish the evidence for their contention.

To the objection that infant baptism is not mentioned in the Bible and that hence it was not practised in apostolic times we rejoin that this argument does not apply, since infant baptism may not have been mentioned just because it was so self-evident.

From Col. 2:11, 12 we know that Baptism in the New Testament took the place of Circumcision, a Sacrament which was administered to male infants on the eighth day. This fact alone argues for pedobaptism, especially since our Lord commanded His apostles to baptize, and thus make disciples of, all nations (πάντα τὰ ἔθνη), an expression which ordinarily includes children.

In short, both directly and indirectly Scripture inculcates infant baptism, so that the Christian Church need not be troubled on this point by the groundless objections of enthusiasts and fanatics, who base their opposition to pedobaptism chiefly on the supposition that infants cannot believe.

Scripture declares expressly that little children can believe, Matt. 18:2–6; Mark 10:13–16; Luke 18:15–17; 1 John 2:13. Nor is their faith a mere “potential faith” (potentia credendi), but actual faith (fides actualis), or direct faith, which truly apprehends the promises offered in Baptism.

If the objection is raised that it is impossible for us to conceive of direct faith in infants, we reply that it is also impossible for us to conceive of a direct faith in adults while they are asleep or in a coma. The question, however, is not whether we can comprehend the mysteries of faith by reason, but whether they are actually taught in Scripture.

With respect to infant baptism it is proved by history that its practise was general in the second century. Origen (in Epist. ad Rom. V: “Ecclesia ab apostolis traditionem accepit etiam parvulis baptismum dare”) quotes it as a general custom, while Tertullian, though disapproving of it himself on heretical grounds, testifies to its universal prevalence.

With regard to infants of Christian believers who die without Baptism, it is best to commend them to God’s infinite mercy, who has power to work faith also without the ordained means of grace (Luke 1:44, cp. with Luke 1:15; cp. also the female infants in the Old Testament, who were not circumcised). With respect to the infants of unbelievers and heathen we dare not affirm that they are saved, Eph. 2:12. Here rather we confront the unsearchable judgments of God, Rom. 11:33, concerning which the Formula of Concord warns us “that we should not reason in our thoughts, draw conclusions, nor inquire curiously into these matters.” (Trigl., p. 1081.)

John Theodore Mueller, Christian Dogmatics, electronic ed. (St. Louis: Concordia Publishing House, 1999, c1934).

[JVAC]

I see.

So in Lutheran theology man does nto come to baptism by His own will , but by God's will. :)
I guess one could think that way. Lutherans don't think baptism is "a outward action of an inward change" they think it is a sign of God's love. I don't think human will should be anywhere near baptism, because baptism is God choosing us and not the other way around.

-James

[SPALATIN]

Hey how does one add extra quotes from other sources in their replies. I know how to quote the original author, but to put in a quote from the BOC or Small Catechism still mystifies me. Can anyone help?

Scott

[JVAC]

if you look on the reply menu where the bold and italics are, there is a thing that looks like a speech bubble. You click that and it gives you something that looks like (Followed by an end quote which is [/QUOTE ]. YOu can type in [QUOTE =somebody ] and you will see this [/QUOTE ]:

[QUOTE=Somebody] and you will see this -James

[clayrichard]

I give up, can't get quote to work