on the Baptism of Faith and the blessing of children

Statement by the Supreme Church Council of the Pentecostal Church in the Republic of Poland on the Baptism of Faith and the blessing of children, adopted on 21 May 2003.

1. The Greek word *baptidzo* means ‘to wash’ or ‘to immerse’, and has entered Christian terminology as a technical term for the act associated with Christian initiation. The word ‘baptidzo’ itself differs both in content and meaning from concepts such as ‘proschysis’ (pouring) or ‘rantismos’ (sprinkling). It appears in the New Testament around a hundred times, including references to Jewish ritual washings, the baptism of John the Baptist, and baptism in the Holy Spirit.

2. Baptism is a commandment of the Lord, and its necessity is beyond dispute.

3. In the teachings of Jesus Christ and the apostles, there are many references and images relating to baptism, which suggest that we are dealing with a complex and multifaceted reality. The most common images are:

• cleansing from sin – freedom from a guilty conscience,

• the burial of the old man, and, consequently, the raising from the dead to a new life – a new birth,

• putting on Christ – identifying with Christ.

4. Through faith and Baptism, we become part of the Body of Christ – the Church.

5. We regard baptism as the final act in the process of being born again.

6. Baptism not only points to conversion and other spiritual realities (such as: washing away and deliverance from sins, the cleansing of the conscience from all guilt, resurrection to new life, etc.), but also attests to them.

7. In accordance with the commandment of Jesus Christ, baptism may take place when a person believes (Mark 16:16; Matt 28:18–20; Heb 11:6) – when they are converted, turn away from sin by expressing sincere repentance, and confess Jesus Christ as Lord and Saviour (Acts 2:38–39; 8:37; 10:44–48; 16:30–32).

8. Baptism, in the biblical sense, must be a voluntary act on the part of the individual who asks the Church to administer it.

9. We refuse to administer Baptism:

• babies and young children,

• people who are not believers or who have insincere intentions,

• people who are unconscious, in a coma or clinically dead, etc.

• people with moderate to severe mental health conditions; in this case, a key factor is, on the one hand, a medical certificate and, on the other, the responsible conduct of the congregation’s Council of Elders, which is obliged to investigate the matter and reach a decision.

10. In accordance with the apostolic teaching on the unity of Baptism (Eph 4:5), we consider that certain baptismal acts performed by some Churches are not carried out in accordance with the principles of the Word of God and, consequently, we regard them as invalid. We regard the following as such:

• Administered during infancy

• Granted to non-believers.

• Granted in a manner that is theologically or formally incorrect, i.e. when:

– The principle of free will has been violated, as in cases of psychological or physical coercion (e.g. the person being baptised did not fully decide for themselves whether they wished to be baptised, as may be the case with people with mental health conditions or with children whose parents forced them to make such a decision)

– The baptism was administered by a baptiser who was not authorised to perform this ecclesiastical rite, and there are reasonable grounds for doubt as to the formal validity of the baptism; furthermore, there were no circumstances justifying such conduct on the part of the person administering the baptism, and the person baptised has doubts on this matter. In this case, the decision of the Council of Elders is decisive.

– The substance or form of baptism was not observed.

– We are dealing with a case where it was administered by people with anti-Trinitarian beliefs. In such situations, Baptism must be administered. However, this is not a re-baptism, as the previous one did not fulfil the criteria of Baptism; in this situation, it should rather be regarded as an act similar to Baptism, but not actually Baptism itself. It is recommended that pastors and the Council of Elders take the decision to administer Baptism with particular care.

11. Ultimate responsibility for the decision to administer Baptism rests with the Council of Elders, which, in accordance with the Church’s Internal Regulations, is authorised to admit new members to the congregation.

12. Catechumens under the age of 16 who wish to be baptised must have the consent of their parents or other legal guardians.

13. The material used in Baptism is water.

14. For Baptism to be valid, it makes no difference whether it is performed in a river, the sea, a lake, other natural bodies of water, or in artificial bodies of water, such as swimming pools and baptisteries. It is important, however, that the body of water does not detract from the solemnity of Baptism. In view of the sanctity of the Word of God, it is recommended that attention be paid to the setting in which Baptism is performed.

16. The rites of Baptism include: the catechumen’s profession of faith, the invocation of God’s Name, and the act of immersion.

17. Before invoking the Name of God and being immersed, the catechumen should make a profession of faith by answering three questions put by the baptiser, for example:

• Brother/Sister [first name], do you believe that Jesus Christ is the Son of God?

• Do you believe that He died for your sins and rose again for your justification?

• Do you wish to be baptised, and do you promise to serve Jesus faithfully within the community of His Church for the rest of your life?

The baptiser recites the baptismal formula as follows: ‘On the basis of your profession of faith and your desire to be baptised, I baptise you in the Name of the Father, and of the Son, and of the Holy Spirit.’

18. We do not practise baptism using a formula limited solely to the name of the Lord Jesus Christ. We maintain that the Book of Acts provides only descriptions of baptism, not a baptismal formula.

19. It is recommended that the person performing the baptism be dressed in a manner befitting the solemnity of the occasion. The most appropriate attire for this occasion is a toga or clerical vestments.

20. It is recommended that the catechumen wear special vestments (traditionally white). Care should also be taken to observe the principles of modesty and to ensure that the vestments are not too skimpy or such that, once immersed in water, they would become inappropriate from the point of view of both aesthetics and modesty.

21. A person who has been baptised is given a baptism certificate.

The Blessing of the Children

1. In accordance with the message of the Scripture, we entrust the children to the Lord, praying for God’s blessing (Matt 19:13–15; Mark 10:13–16; Luke 18:15–17).

2. This ceremony is not a substitute for Baptism, but rather a prayer by the congregation for God’s blessing upon the child and its parents.