Non-Catholic Christians,
The scriptural passages, Repent and be baptized, every one of you (Acts 2:38), Rise and be baptized (Acts 22:16), and He who believes and is baptized will be saved (Mark 22:16) all have specific audiences: candidates for adult conversion. So is it not dishonest for the Protestant Church of Christ to teach that infants are ineligible candidates for Baptism when it utilizes scriptural passages as proofs that address adult conversion?
Continue readingFalse Premise #4: The Christian Church has always believed that immersion is the only acceptable mode for Baptism.
The Protestant Church of Christ’s fourth false premise is a common Protestant trait, which is to label any nonconforming example from history as “not true Christianity,” or not pertaining to the invisible “true Church” that exists within a community’s assumed ancient presence. The strategy always allows for a “true” form of Christianity to elusively exist somewhere within the shadows of history—a form that always adheres to any modern whim. So, for those of you who have considered my review of the last three false premises, and are entertaining the possibility, no matter how slight, that the Catholic Church has a more perfect grasp on the subjects of Baptism and Scripture, then the following should solidify your inkling.
Continue readingFalse Premise #2: The secular and Christian use of the Greek word from which the English word “baptism” is derived always refers to immersion (complete submersion) in a fluid.
The Protestant Church of Christ’s second false premise is closely related to the first; each relies circularly on the other as support. Your erroneous assumption is that the Greek word from which the English word “baptism” is derived always refers to complete submersion in a fluid.
Continue readingFalse Premise #1: The secular Greek use of the word baptizo is intended to indicate a specific mode for a religious rite.
True, the Greek word baptizo is the word from which the English word “baptism” is derived, but your group is incorrect when it teaches that the Greek word’s use is intended to communicate a specific mode for a Christian rite. It is a poor assumption to believe that an older word provides the conclusive illuminating exposition of a newer concept.
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Patrick Vandapool 