Dimensions of Baptism Biblical and Theological Studies

(Michael S) #1

222 Dimensions of Baptism


supports an implication of immersion in the association of baptism with


Jesus' descensus inferos and receiving hidden treasures (11.4). Since


Barnabas says much about 'living' and 'flowing' water, the immersion


was presumably administered in running water.^73 Baptism was a response


to the preaching of the gospel (5.9; 8.3; 11.8, 11). The emphasis on hope


(= faith) (11.8, 11) suggests a confession of faith made at baptism, and


references to the name (16.8—temple built in the name of the Lord and


hope placed in his name) may refer to baptism administered in the name of


the Lord.^74 Barnabas 16.9 refers to repentance, but there is no indication


that it was ritualized this early in a verbal renunciation of Satan^75 (in spite


of the next phrase referring to opening the mouth). The same verse men-


tions the 'word of faith', which might be the preaching of the word (the


following phrase speaks of 'the calling of promise') or could be a confes-


sion of faith.^76 The indications point to the practice of believer's baptism.


Barnabas highlights the forgiveness of sins as the distinctive feature of


Christian baptism (11.1). By baptism one is purified of all uncleanness


(11.11; 16.7-8). This forgiveness effects a person's re-creation (6.11,13;


16.8), a prominent theme. The new creation consists in God dwelling


within (6.14; 16.8-9). This re-creation is further associated with rebirth


and entrance into the promised land (6.11,13,16-17). By baptism one is


transformed into the temple of God (6.15; 16.7-10). The association of


ideas, furthermore, suggests that baptism brings one into the covenant of


Christ, 'sealed in our hearts in the hope of his faith' (4.8), so that one can


describe this 'covenant of Jesus the Beloved' as a covenant of forgive-


ness.^77 The language of'sealing' reminds us of one thing baptism did not


note in Andre Benoit and Charles Munier, Le Bapteme dans I 'Eglise ancienne (Ier-IIIe
siecles) (Traditio Christiana, 9; Bern: Peter Lang, 1994), p. 19 n. 4, that 'Les termes:
descendre—remonter, n'impliquent pas obligatoirement un rite d'immersion' is overly
defensive.



  1. Prostmeier, Der Barnabasbrief, p. 430, with reference to the flowing water of
    paradise in 11.10 and the statements in 11.2, 5, and 6 (cf. 1.3). Did. 1.2-3 gave prefer-
    ence to running water.

  2. The forgiveness of sins is associated with the name of the Lord in 16.8; cf. Acts
    2.38.

  3. Attested in Ap. Trad. 2 1.9. Nor does the removal of a person from the realm of
    idolatry with a heart full of demons in 16.7 indicate exorcisms, which became a part of
    the later baptismal ritual, Ap. Trad. 20.3; 21.10.

  4. See my comments preceding n. 47 and those preceding n. 70 for a similar
    uncertainty in regard to the door of the temple interpreted as the opening of the mouth.

  5. So Hvalvik, Struggle, pp. 151,153-54, calling attention to 'sealed', 'hope of his

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