Immanuel Lutheran Church invites parents of confirmation age children to learn and grow with their kids in the Christian faith. To encourage that continual learning and growth, each week of class we post a reading from the Large Catechism or other portions of our Lutheran Confession of the faith here especially for the mothers and fathers. These readings are directly connected to the same portions of the Small Catechism your children will be learning and studying for class. Grandparents, aunts, uncles, cousins, siblings and all members of the Body of Christ are warmly invited to learn along with us. Enjoy, and if you have questions (we ALL do), enter a public comment below or contact Pastor personally and privately at the connect link above. You may also find and add me on Twitter or Facebook/Messenger @isaiah504blues
(click photo above to view the Small Catechism on Baptism)
Excerpts from the Large Catechism on Baptism:
3] In the first place, we must above all things know well the words upon which Baptism is founded, and to which everything refers that is to be said on the subject, namely, where the Lord Christ speaks in Matthew 28:19:
4] Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.
4] Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.
Likewise in St. Mark 16:16: 5] He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
Likewise in St. Mark 16:16: 5] He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
6] In these words you must note, in the first place, that here stand God’s commandment and institution, lest we doubt that Baptism is divine, not devised nor invented by men. For as truly as I can say, No man has spun the Ten Commandments, the Creed, and the Lord’s Prayer out of his head, but they are revealed and given by God Himself, so also I can boast that Baptism is no human trifle, but instituted by God Himself, moreover, that it is most solemnly and strictly commanded that we must be baptized or we cannot be saved, lest any one regard it as a trifling matter, like putting on a new red coat. …But what God institutes and commands cannot be a vain, but must be a most precious thing, though in appearance it were of less value than a straw.
…we ought to esteem Baptism much more highly and more precious, because God has commanded it, and, besides, it is performed in His name. For these are the words, Go ye, baptize; however, not in your name, but in the name of God.
10] 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?
14] From this now learn a proper understanding of the subject, and how to answer the question what Baptism is, namely thus, that it is not mere ordinary water, but water comprehended in God’s Word and command, and sanctified thereby, so that it is nothing else than a divine water; not that the water in itself is nobler than other water, but that God’s Word and command are added.
17] Comprehend the difference, then, that Baptism is quite another thing than all other water; not on account of the natural quality but because something more noble is here added; for God Himself stakes His honor, His power and might on it. Therefore it is not only natural water, but a divine, heavenly, holy, and blessed water, and in whatever other terms we can praise it,-all on account of the Word, which is a heavenly, holy Word, that no one can sufficiently extol, for it has, and is able to do, all that God is and can do [since it has all the virtue and power of God comprised in it]. 18] Hence also it derives its essence as a Sacrament, as St. Augustine also taught: Accedat verbum ad elementum et fit sacramentum. That is, when the Word is joined to the element or natural substance, it becomes a Sacrament, that is, a holy and divine matter and sign.
23] In the second place, since we know now what Baptism is, and how it is to be regarded, we must also learn why and for what purpose it is instituted; that is, what it profits, gives, and works. And this also we cannot discern better than from the words of Christ above quoted: He that believeth and is baptized shall be saved. 24] Therefore state it most simply thus, that the power, work, profit, fruit, and end of Baptism is this, namely, to save. For no one is baptized in order that he may become a prince, but, as the words declare, that he be saved. 25] But to be saved, we know, is nothing else than to be delivered from sin, death, and the devil, and to enter into the kingdom of Christ, and to live with Him forever.
32] In the third place, since we have learned the great benefit and power of Baptism, let us see further who is the person that receives what Baptism gives and profits. 33] This is again most beautifully and clearly expressed in the words: He that believeth and is baptized shall be saved. That is, faith alone makes the person worthy to receive profitably the saving, divine water. For, since these blessings are here presented and promised in the words in and with the water, they cannot be received in any other way than by believing them with the heart. 34] Without faith it profits nothing, notwithstanding it is in itself a divine superabundant treasure. Therefore this single word (He that believeth) effects this much that it excludes and repels all works which we can do, in the opinion that we obtain and merit salvation by them. For it is determined that whatever is not faith avails nothing nor receives anything.
35] But if they say, as they are accustomed: Still Baptism is itself a work, and you say works are of no avail for salvation; what, then, becomes of faith? Answer: Yes, our works, indeed, avail nothing for salvation; Baptism, however, is not our work, but God’s (for, as was stated, you must put Christ-baptism far away from a bath-keeper’s baptism). God’s works, however, are saving and necessary for salvation, and do not exclude, but demand, faith; for without faith they could not be apprehended. 36] For by suffering the water to be poured upon you, you have not yet received Baptism in such a manner that it benefits you anything; but it becomes beneficial to you if you have yourself baptized with the thought that this is according to God’s command and ordinance, and besides in God’s name, in order that you may receive in the water the promised salvation. Now, this the fist cannot do, nor the body; but the heart must believe it.
37] Thus you see plainly that there is here no work done by us, but a treasure which He gives us, and which faith apprehends; just as the Lord Jesus Christ upon the cross is not a work, but a treasure comprehended in the Word, and offered to us and received by faith. Therefore they do us violence by exclaiming against us as though we preach against faith; while we alone insist upon it as being of such necessity that without it nothing can be received nor enjoyed.
Of Infant Baptism.
47] Here a question occurs by which the devil, through his sects, confuses the world, namely, Of Infant Baptism, whether children also believe, and are justly baptized. Concerning this we say briefly: 48] Let the simple dismiss this question from their minds, and refer it to the learned. But if you wish to answer, 49] then answer thus:-
That the Baptism of infants is pleasing to Christ is sufficiently proved from His own work, namely, that God sanctifies many of them who have been thus baptized, and has given them the Holy Ghost; and that there are yet many even to-day in whom we perceive that they have the Holy Ghost both because of their doctrine and life; as it is also given to us by the grace of God that we can explain the Scriptures and come to the knowledge of Christ, which is impossible without the Holy Ghost. 50] But if God did not accept the baptism of infants, He would not give the Holy Ghost nor any of His gifts to any of them; in short, during this long time unto this day no man upon earth could have been a Christian. Now, since God confirms Baptism by the gifts of His Holy Ghost, as is plainly perceptible in some of the church fathers, as St. Bernard, Gerson, John Hus, and others, who were baptized in infancy, and since the holy Christian Church cannot perish until the end of the world, they must acknowledge that such infant baptism is pleasing to God. For He can never be opposed to Himself, or support falsehood and wickedness, or for its promotion impart His grace and Spirit. 51] This is indeed the best and strongest proof for the simple-minded and unlearned. For they shall not take from us or overthrow this article: I believe a holy Christian Church, the communion of saints.
52] Further, we say that we are not so much concerned to know whether the person baptized believes or not; for on that account Baptism does not become invalid; but everything depends upon the Word and command of God. 53] This now is perhaps somewhat acute, but it rests entirely upon what I have said, that Baptism is nothing else than water and the Word of God in and with each other, that is, when the Word is added to the water, Baptism is valid, even though faith be wanting. For my faith does not make Baptism, but receives it. Now, Baptism does not become invalid even though it be wrongly received or employed; since it is not bound (as stated) to our faith, but to the Word.
56] Therefore I say, if you did not believe then believe now and say thus: The baptism indeed was right, but I, alas! did not receive it aright. For I myself also, and all who are baptized, must speak thus before God: I come hither in my faith and in that of others, yet I cannot rest in this, that I believe, and that many people pray for me; but in this I rest, that it is Thy Word and command. Just as I go to the Sacrament trusting not in my faith, but in the Word of Christ; whether I am strong or weak, that I commit to God. But this I know, that He bids me go, eat and drink, etc., and gives me His body and blood; that will not deceive me or prove false to me.
57] Thus we do also in infant baptism. We bring the child in the conviction and hope that it believes, and we pray that God may grant it faith; but we do not baptize it upon that, but solely upon the command of God. Why so? Because we know that God does not lie. I and my neighbor and, in short, all men, may err and deceive, but the Word of God cannot err.
58] Therefore they are presumptuous, clumsy minds that draw such inferences and conclusions as these: Where there is not the true faith, there also can be no true Baptism. Just as if I would infer: If I do not believe, then Christ is nothing; or thus: If I am not obedient, then father, mother, and government are nothing. Is that a correct conclusion, that whenever any one does not do what he ought, the thing in itself shall be nothing and of no value? 59] My dear, just invert the argument and rather draw this inference: For this very reason Baptism is something and is right, because it has been wrongly received. For if it were not right and true in itself, it could not be misused nor sinned against. The saying is: Abusus non tollit, sed confirmat substantiam, Abuse does not destroy the essence, but confirms it. For gold is not the less gold though a harlot wear it in sin and shame.
60] Therefore let it be decided that Baptism always remains true, retains its full essence, even though a single person should be baptized, and he, in addition, should not believe truly. For God’s ordinance and Word cannot be made variable or be altered by men.
64] Lastly, we must also know what Baptism signifies, and why God has ordained just such external sign and ceremony for the Sacrament by which we are first received into the Christian Church. 65] But the act or ceremony is this, that we are sunk under the water, which passes over us, and afterwards are drawn out again. These two parts, to be sunk under the water and drawn out again, signify the power and operation of Baptism, which is nothing else than putting to death the old Adam, and after that the resurrection of the new man, both of which must take place in us all our lives, so that a truly Christian life is nothing else than a daily baptism, once begun and ever to be continued. For this must be practised without ceasing, that we ever keep purging away whatever is of the old Adam, and that that which belongs to the new man come forth. 66] But what is the old man? It is that which is born in us from Adam, angry, hateful, envious, unchaste, stingy, lazy, haughty, yea, unbelieving, infected with all vices, and having by nature nothing good in it. 67] Now, when we are come into the kingdom of Christ, these things must daily decrease, that the longer we live we become more gentle, more patient, more meek, and ever withdraw more and more from unbelief, avarice, hatred, envy, haughtiness.
68] This is the true use of Baptism among Christians, as signified by baptizing with water. Where this, therefore, is not practised, but the old man is left unbridled, so as to continually become stronger, that is not using Baptism, but striving against Baptism.
74] And here you see that Baptism, both in its power and signification, comprehends also the third Sacrament, which has been called repentance, 75] as it is really nothing else than Baptism. For what else is repentance but an earnest attack upon the old man [that his lusts be restrained] and entering upon a new life? Therefore, if you live in repentance, you walk in Baptism, which not only signifies such a new life, but also produces, begins, and exercises it. 76] For therein are given grace, the Spirit, and power to suppress the old man, so that the new man may come forth and become strong.
77] Therefore our Baptism abides forever; and even though some one should fall from it and sin, nevertheless we always have access thereto, that we may again subdue the old man. 78] But we need not again be sprinkled with water; for though we were put under the water a hundred times, it would nevertheless be only one Baptism, although the operation and signification continue and remain. 79] Repentance, therefore, is nothing else than a return and approach to Baptism, that we repeat and practise what we began before, but abandoned.
…the ship [of Baptism] never breaks, because (as we have said) it is the ordinance of God, and not a work of ours; but it happens, indeed, that we slip and fall out of the ship. Yet if any one fall out, let him see to it that he swim up and cling to it till he again come into it and live in it, as he had formerly begun.
83] Thus it appears what a great, excellent thing Baptism is, which delivers us from the jaws of the devil and makes us God’s own, suppresses and takes away sin, and then daily strengthens the new man; and is and remains ever efficacious until we pass from this estate of misery to eternal glory.
84] For this reason let every one esteem his Baptism as a daily dress in which he is to walk constantly, that he may ever be found in the faith and its fruits, that he suppress the old man and grow up in the new. 85] For if we would be Christians, we must practise the work whereby we are Christians. 86] But if any one fall away from it, let him again come into it. For just as Christ, the Mercy-seat, does not recede from us or forbid us to come to Him again, even though we sin, so all His treasure and gifts also remain. If, therefore, we have once in Baptism obtained forgiveness of sin, it will remain every day, as long as we live, that is, as long as we carry the old man about our neck.
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Isaiah 50:4 Blues 