See discussions, stats, and author profiles for this publication at: https://www.researchgate.

net/publication/262438671

Karl Barth's understanding of Christian Baptism as a basis for a conversation

on the praxis of Sacraments in the Uniting Reformed Church in Southern
Africa

Article  in  HTS Teologiese Studies / Theological Studies · December 2012

DOI: 10.4102/hts.v69i1.1330

CITATIONS READS

0 1,497

2 authors:

Rothney Tshaka Tshepo Lephakga

University of South Africa University of South Africa
29 PUBLICATIONS   142 CITATIONS    1 PUBLICATION   0 CITATIONS   

SEE PROFILE SEE PROFILE

Some of the authors of this publication are also working on these related projects:

My preference for the notion of Africanization over decoloniality: A response to Nelson Maldonado-Toress’s backing of a decolonized African curriculum View project

Black Theology and Iconography View project

All content following this page was uploaded by Rothney Tshaka on 04 August 2015.

The user has requested enhancement of the downloaded file.

 Page 1 of 8 Original Research

Karl Barth’s understanding of Christian Baptism as a

basis for a conversation on the praxis of Sacraments in
the Uniting Reformed Church in Southern Africa
Authors: This article is an initial attempt to bring the subject of baptism and to a lesser extent infant
Rothney S. Tshaka1 baptism in particular, as demonstrated in Karl Barth’s Church Dogmatics, into a conversation
Tshepo Lephakga1
with the practice of this phenomenon in African Reformed churches in South Africa, specifically
Affiliations: the Uniting Reformed Church in Southern Africa (URCSA). Whilst the Roman Catholic and
1
Department of Philosophy, Reformed traditions regarding the sacraments differ significantly in the understanding of this
Practical and Systematic subject, this article will examine Barth’s understanding of baptism. This is done by critically
Theology, University of South
examining key themes in his Church Dogmatics. The praxis of the sacraments and especially
Africa, South Africa
that of baptism continue to be a praxis that is highly venerated in African Reformed theological
Correspondence to: circles. This is so because it is believed that symbolism continues to occupy centre stage in
Rothney Tshaka African Reformed churches. In a sense therefore it seems that the African Reformed Christian
leans more towards a Roman Catholic understanding of this sacrament. Is that perhaps true?
Email:
[email protected] Essentially this conversation will explore the relationship of faith to baptism and how this
impacts on infant baptism for instance.
Postal address:
Samuel Pauw Building,
Room 4−35, Department
Philosophy, Practical and A brief overview of Karl Barth’s understanding of Christian
Systematic Theology, Preller
Street, Muckleneuk, Pretoria
Baptism
0003, South Africa Karl Barth was unquestionably one of the greatest Reformed theologians of the previous century –
a view held even by Roman Catholicism through its papacy, and reflected in the number of books
Dates:
Received: 07 Sept. 2012
that continue to be published annually on the theological reflections of this important Doctor1 of
Accepted: 02 Feb. 2013 the Church. However, it cannot be denied that his views about baptism and infant baptism in
Published: 07 May 2013 particular have created more divisions within Reformed circles than they have established unity.
For Christians of African descent who equally insists on their Reformed affinity to the Christian
How to cite this article: faith, the question of baptism is of particular importance.2 It is important because Africans identify
Tshaka, R.S. & Lephakga,
T., 2013, ‘Karl Barth’s readily with symbols and rituals. Yet the fact that these Christians insist on being a member of a
understanding of Christian Reformed church, has necessitated an examination of the theological reflections of Barth on the
Baptism as a basis for question of baptism.
a conversation on the
praxis of Sacraments in
It might be strange to some3 that we link Barth to Africa, but it is true that he once ‘wondered
the Uniting Reformed
Church in Southern Africa’, whether he might perhaps be a herald of awakening Africa, which one day will put us in its
HTS Teologiese Studies/ pockets lock, stock and barrel’ (Busch 1976:25). Perhaps it was a bit arrogant of him to claim that
Theological Studies 69(1), he might be a herald for the African Renaissance, but he was correct that Africans will wrestle
Art. #1330, 8 pages. http:// with him as they try to make theological sense of God in Africa today (Smit 1992:88).4
dx.doi.org/10.4102/hts.
v69i1.1330
We agree with Mangina that Barth’s (2004) ethics in his Church Dogmatics IV/4 (henceforth
Copyright: referred to only as CD) is organised on a Trinitarian principle; the command of God encounters
© 2013. The Authors.
1.It is a known fact that Karl Barth never attained a PhD qualification. For some, that qualification might suggest that such a person does
Licensee: AOSIS not qualify to be called a Doctor of the Church. Barth himself felt inadequate as a teacher for not having such a qualification. It is my
OpenJournals. This work opinion that one of the reasons why Barth worked so hard academically was to make up for that inadequacy. When he moved from
is licensed under the Safinwil to occupy the professorial chair of theology in Göttingen he felt the need to acquire skills to mount the academic donkey. Cf.
E. Busch (1976:127).
Creative Commons
Attribution License. 2.By Christians of African descent, I refer to those Christians who insist on their double identity as Africans and Reformed Christians. In
the Uniting Reformed Church in South Africa consistent moves to identify with being African and Reformed is happening on a large
scale. One of the Seminaries of this church based in Pretoria is called the Northern Theological Seminary and its motto reads an African
Reformed praxis.

3.Any attempt to integrate being Africa and Reformed is something that seems to be somewhat frowned upon. It is interesting to
note that this frowning upon comes from the very Africans who see the West as having saved Africa from her savagery. That is
understandable given the many negative feeds we have received of Africa. Yet in a context where Christianity is flourishing in the global
South, it cannot be allowed that we have a form of Christianity that mimics that which is happening in the West. Africa’s time has come
for her to assert herself. Barth has also made reference to Africa in passing in some of his lectures. It is to be expected that Barth would
not deal with Africa as a phenomenon simply because, Barth as a child of his day, was concerned with issues that plagued him in his
Read online: particular context at the time.
Scan this QR
code with your 4.Dirkie Smit rightly argues that Karl Barth has always been read differently by different people who saw him as an important conversational
smart phone or partner. He thus refers to the many South African Reformed theologians who were influenced by Barth, Cf. Smit (1992:88–110). I do
mobile device however want to highlight some African Reformed theologians who took Barth as a serious conversational partner in their theological
to read online. reflections which is spelt out in their respective doctoral dissertations. Amongst them may be counted the likes of Takatso Mofokeng
(1983); Dolamo (1993); see also my own dissertation, Tshaka (2010).

http://www.hts.org.za doi:10.4102/hts.v69i1.1330
 Page 2 of 8 Original Research

us as the Creator’s address to creatures, as the Reconciler’s At this time Barth had still maintained and defended the
address to forgiven sinners and as the Redeemer’s address to sacramental understanding of baptism (Barth 2004:x).
God’s children and heirs. It is for this reason that each very
important section on his CD ends with a section on ethics In a typical Barth manner, he would come to change his
(Mangina 2001:170). mind a few years later about some of the issues mentioned
in this article. Barth (2004) maintains the following about the
Barth remained aware of the fact that baptism occupies mentioned work, in his CD IV/4:
a central position in the Reformed church, thus he was some years ago I composed and published a little work on this
not unaware of the fact that fiddling especially with the theme, ‘the teaching of the church regarding baptism (1948). In
phenomenon of infant baptism would cause some major the meantime, however, I have come to rather a different view
ramblings. It was this knowledge that led him to predict the of the matter. (p. ix)
following in the preface to his last major theological writing: That does not justify that his views as expressed in that work
I foresee that this book, which by human judgment will be must be dismissed altogether, because as one will observe
my last major publication, will leave me in the theological and when reading his later works closely, Barth did not depart too
ecclesiastical isolation which has been my lot for almost fifty radically from that said work, except to reject the sacramental
years. I am thus about to make a poor exit with it. So be it! (Barth basis of baptism. In fact, it is our opinion that the manner in
2004:xii) which he reflects on baptism in itself would be one of the
Is his work on baptism (Barth 2004) indeed his poor exit? reasons that he would distance himself later from infant
First as indicated earlier, the typical writing style of Barth baptism. For him already in the mentioned earlier work,
was to deal with a major question and then end with the baptism requires a reaction or a response for one’s baptism
ethical reflections that dealt with the subject. It is for this to be validated. It is for this very reason that we engage his
latter views on baptism together with his earlier views on
reason that his work, The Christian Life (Barth 1981), which
the matter. Put differently, for Barth the request for baptism
was published posthumously must be read in line with this
is invariably followed by a response from the person who
section of the CD IV/4 (Barth 2004) which deals with baptism
requested to be baptised. This response or confession of the
as the foundation of Christian life.
person who seeks to be reconciled with God is a recurring
theme throughout his theological career.
Nevertheless, to return to our question whether this was in
fact a poor exit, we shall commence by looking at Barth’s It is for this very reason that it has been argued elsewhere
reflections on this subject in earlier writings. One of Karl that Barth approached his theology in a confessional manner
Barth’s initial reflections on baptism is contained in a lecture – in other words, constantly seeking a way for the Christian,
that he gave at a gathering of Swiss theological students on 07 who happens to be human, to respond to the faithfulness of a
May, 1943 at Gwatt am Thunerse and which was subsequently God who is not dependant on the response of this Christian,
printed under the title, Die Kirchliche Lehre von der Taufe [The yet out of grace seeks to be in communion with him and/
Teaching of the Church regarding Baptism] (Barth 1959:6). In or her.5 Thus a confessional approach to theology is one that
the mentioned work, he argues essentially that: concedes that our reflections about God can only be temporal.
Christian baptism is in essence the representation of man’s [sic] Barth argues that the Greek and German words which refer
response through his [sic] participation by means of the power to baptism, suggest that a human being or object is being
of the Holy Spirit in the death and resurrection of Jesus Christ, completely immersed in water and then withdrawn from
and therewith the representation of man’s [sic] association with it again (Barth 1959:9). This analogy is significant simply
Christ, with the covenant of grace which is concluded and because just as with circumcision, this shows the character
realised in Him [sic], and with the fellowship of His [sic] Church. of a direct threat to life, accompanied immediately by the
(Barth 1959:9) corresponding deliverance and preservation (Barth 1959:9).
Busch argues that in that lecture Barth explained that the
sacrament of baptism did not bring about the salvation of The very issues pointed out in the lecture given, were further
man, but attested his salvation by the symbolic representation developed and are contained in his Church Dogmatics (Barth
of his renewal in Christ (Barth 2004:320). Schüssler Fiorenza 2004) in which he expands on the doctrine of reconciliation.6
It is the opinion of the author that Barth’s work on baptism,
and Galvin (2011:510) refer to this as ‘baptism as union with
Christ and partnership in the covenant.’ 5.In his doctoral dissertation, Tshaka (2010) demonstrates this point. In explaining
Barth’s confessional theology he notes the presence of at least five dominant
features of Barth’s theological thinking: a theology aggressively anchored in the
word of God (the Bible); the church is always the immediate subject of theology;
Already in this lecture we see that for Barth (1959), baptism theology cannot ignore the socio-economic and political context in which it is
expressed; theology must witness Jesus Christ to the public; and theology is
is not some free standing phenomenon which is dependent always ethical. Because he adhered to these, Barth was always able to begin at the
on itself, but is a phenomenon that has its command from the beginning. An understanding of the dilemma posed by the compulsion to speak
about God and the simultaneous inability to do so provides insight into why Barth
very head of the Christian church. Thus he argues that: viewed his theology as being provisional and temporary, and having only a relative
authority.
what baptism portrays, according to the basic passage in
6.Church Dogmatics IV/4 (Barth 2004) cited here, is a work related to the work
Romans vi 1f, is a supremely critical happening, a real event published posthumously under the title, The Christian Life, and consists of lectures
whose light and shade fall upon the candidate in the course of from the 1959/1960 academic year on the ethics of reconciliation which would have
formed part of the complete Church Dogmatics vol. IV/4. See for instance Mangina
his [sic] baptism. (p. 11) (2001:169).

http://www.hts.org.za doi:10.4102/hts.v69i1.1330
 Page 3 of 8 Original Research

and specifically his work on infant baptism, is dismissed The second view locates the possibility of God’s power to
because he dared to go where only a very few dared to go. be gracious to the human being by summoning him and/or
For those who we raised within the Reformed church, it is her and spurring him and/or her on in the fulfilment of his
hard to imagine baptism without infant baptism. This is and/or her natural religious and moral impulses. Barth finds
especially true for those Christians of African descent who this view to have been made popular by Neo-Protestantism,
insist on the double consciousness of their identity. particularly around the end of the 17th century, and clearly a
revival of ancient Pelagianism (Barth 2004:5).
The Holy Spirit as agent of this
union of humanity with Christ The third view, which stands in contrast to popular Roman
Catholicism, restricts the possibility of God’s power to
In pondering the question of the origin of human faithfulness introduce a human being who has been judged afresh and
and its relationship to God’s faithfulness, Karl Barth admits with grace, but who is in himself and/or herself unaltered.
that ‘even in great poverty, weakness and contradiction there Barth holds that this is the form which the Reformation
exists such a thing as humankind’s genuine faithfulness doctrine of justification received – incorrectly, but in a way
in relation to God’s own faithfulness’ (Barth 2004:3). which had more than a contemporary influence – at the hands
Notwithstanding the reality of experience from which some of Melanchthon, and Lutheran orthodoxy subsequently
people may claim to understand this faithfulness in relation followed (Barth 2004:5).
to God’s faithfulness, Barth argues that for the sake of locating
the essence of this relationship, it is best that those involved Barth does not believe any of these three definitions
in such a venture confine themselves not to experience, but to
developed through the course of theological history, to be
what scripture says about it (Barth 2004:3).
adequate or to correspond to the answer that Holy Scripture
gives concerning what the divine possibility really is (Barth
He starts his treatment of this matter by pointing out that
2004:5). He is of the view that the only adequate answer is
any attempt to locate the reality of humankind’s faithfulness
the one that teaches us that the change which the human
to God’s faithfulness anywhere other than in God is bound
being undergoes derives from the freedom of the gracious
to offset one’s determination. Humankind (to be understood
God, which allows him and/or her the freedom to become
in German as Mensch) is therefore not capable of faithfulness
what he and/or she was not and could not be before and
to God. Barth asserts that, ‘we have to be clear that the
consequently to do what he and/or she did not and could
faithfulness to God here at issue must be understood as a
not do before, that is, to be faithful to God (Barth 2004:5f.).
human act, the Christian life as the life of man’ (Barth 2004:4).
This now leads us to human action. Let us therefore briefly
He goes on to raise a point fundamental to his argument:
see how Barth deals with this matter.
it is important to see how humankind becomes the subject of this
event, the event of faith in God, love for him [sic], of hope in
humankind, a human being who wills and acts in this positive Baptism as human decision with its
relation to him, a friend to God instead of his enemy. (p. 4) origin in the divine change
Barth admits that as God’s creation the human being has by his Barth argues that there are two elements in the foundation of
or her very nature his and/or her own determination, which the Christian life: one is objective and the other is subjective,
is not destroyed or damaged by his and/or her conflict with and there is both a correlation and a clear distinction between
God and his and/or her fellow human beings. Faithfulness
them. He explains these elements thus: (1) the divine change
to God is therefore pivotal, because when he and/or she is
makes possible and demands human decision as conversion
faithful to God, he and/or she is on the path to fulfil this
from unfaithfulness to faithfulness to God, and (2) the
determination. Although Barth seems to be discarding this
foundation of the Christian life and the existence of a human
determination as not being a factor that makes this human
being who is faithful to God arise only because this human
being a Christian, it would appear that faithfulness to God,
decision has its origin wholly and utterly in the divine change
which is enabled in the human being through God, plays
(Barth 2004:41).
a contributing factor to the human being’s becoming a
Christian (Barth 2004:4f.).
It cannot strictly be argued that this view deviates from the
A human being therefore becomes a Christian only by divine traditional understanding of the essence of baptism, but it
judgement and on the basis of a divine possibility that wills is necessary to realise from this description of the role of
and commences his or her Christian life. Barth explains this baptism and its meaning for the individual who responds
divine possibility with critical reference to three classical to this divine change, that he and/or she lacks the capacity
views in the history of Christian theology. In the first, he to respond appropriately to this gracious God. It is therefore
equates the divine possibility with God’s power to make not by chance that Barth asserts that it is only when the two
humankind faithful to himself, to make the human being a elements are seen together in differentiated unity that one
Christian by blessing him and/or her through an infusion can comprehend them and therefore concede the role of God
of supernatural powers (Barth 2004:5). This Barth calls the and the response that is envisaged from the individual (Barth
Roman Catholic view. 2004:41).

http://www.hts.org.za doi:10.4102/hts.v69i1.1330
 Page 4 of 8 Original Research

Insistence on the difference between and the unity of these Christian baptism (although it is the first form of human
elements permits one to construe God’s act with the necessary decision) is taught and described as a secondary foundation of
strictness, just as one is able to construe the human being’s the Christian life and therefore there is no need for this to be
repeated again explicitly in later writings. (p. 48)
act with the same necessary strictness. If the action of the
divine is detected from the action of humankind, for Barth Therefore, because it is a secondary foundation, he maintains
it then becomes clear that baptism by the Holy Spirit does that in faith one may, should and will accept baptism.
not exclude baptism with water. Fundamentally it becomes However, he goes on to caution that one cannot believe one’s
clear that baptism by the Holy Spirit demands baptism with baptism, or believe in it; one can only confess one’s baptism.
water. We are thus introduced to the one foundational event The idea that human beings can baptise themselves is just as
of Christian life (Barth 2004:41). alien to Barth as it is to the New Testament.

The essence of conceding the distinct actions enables us to see By an exegesis of some of the New Testament passages that
that on the one hand we are faced with God’s action directed make either direct or indirect reference to baptism, Barth is
at humanity, whilst on the other hand we are faced with a able to establish a basic outline of a doctrine of Christian
baptism and focuses on the following three issues, namely,
demand to which humanity is subjected, and in response
(1) the basis of baptism, (2) the goal of baptism and (3) the
to which humanity turns to God. We have thus to do with
meaning of baptism. We shall now focus on these in specific
both a command expressed in God’s gift and with the human
detail.
being’s obedience of faith that renders him and/or her a
recipient of the divine gift (Barth 2004:41). This leads Barth
Karl Barth’s understanding of the basis of
to the conclusion that without this unity of the two in their
Christian baptism
distinction, there can be no Christian ethics. Christian ethics
is here possible only because there is a God who commands He begins to consider the basis of baptism by asking a number
in his grace and there is responsible action which is elicited of fundamental questions on the subject. Chief amongst
from a human being who is grateful to this God (Barth these is: on what basis and for what reason is baptism the
2004:41). first step of the human decision which follows the divine
change, the first concrete form of a new life act of humanity
corresponding to the faithfulness of God, faithfulness to it in
Barth holds that if in appreciation of this gift from God, this
return and hence obedience? (Barth 2004:50).
human being’s acceptance of God’s grace is sincere, ‘it cannot
remain merely contemplative, speculative or meditative, nor
Barth locates the simplest answer in Matthew 28:19 in the
can it be merely verbal; it must become at once the Yes of a
form of a baptismal command expressly uttered by Jesus
grateful work’ (Barth 2004:42). Faith plays an essential role
Christ himself. He admits that this passage points both
in this transaction. For Barth it is important that when the implicitly and explicitly to the will and command of the
human being starts to believe, he and/or she must establish Man of Nazareth who was crucified on Golgotha, and was
a fact which – no matter how improbable it might seem, or manifested as the Messiah of Israel and the Saviour of the
how often or severely he and/or she might later oppose it – world – his will and command is that those who would join
he and/or she cannot reverse (Barth 2004:43). and belong to his people should be baptised, and that his
commission to his people should include the summoning to
The person who is about to be baptised takes this first step baptism and the granting of baptism to those who wish to
(the decision to be baptised) as his and/or her resolution to belong to his people.
be obedient to him and/or her who first freed him and/or
her to take this first step and summoned him and/or her to it It is imperative to note, says Barth, that although this passage
(Barth 2004:43). It is possible to deduce from this view about includes the command to baptise, it is in the first instance
how one comes to this decision that ultimately the candidate not a baptismal command but a missionary command. The
who is about to be baptised does not rely on his and/or her Christ on whom all power is bestowed in heaven and on earth
own independent decision, but that ultimately this decision makes an authoritative statement in which he commands
is willed by God, who summons him and/or her to this act. some to make apostles of all the nations (Mt 28:18–20). This
passage, it must be noted, transcends the previous restriction
Baptism takes place because the person who has come to contained in Matthew 10:5.7
believe in Christ requests it; therefore he and/or she does
this as his and/or her own work, yet he and/or she does Because baptism was considered to be the first and decisive
this in obedience to Christ. For Barth, Christian baptism is step which these new disciples must take, those who were
already Christ’s disciples were ordered in this connection
the first form of human decision which in the foundation of
to extend an invitation to be baptised and to administer this
the Christian life corresponds to the divine change (Barth
baptism to those who responded. This baptism is unique in
2004:44). He is furthermore of the view that the Bible itself
that those commissioned to baptise were instructed to follow
does not contain a doctrine of baptism as such, although a
number of biblical accounts refer to this subject. Barth (2004) 7.In Matthew 10:5–6 we read that when Christ sent his twelve disciples he gave them
strict instructions not to go to the Gentiles or the Samaritans, but only to the people
does not see this as cause for alarm because, he argues: of Israel, God’s lost sheep.

http://www.hts.org.za doi:10.4102/hts.v69i1.1330
 Page 5 of 8 Original Research

a particular formula: they were to baptise in the name of the coming after him who will be baptising with the Holy Spirit,
Father and of the Son and of the Holy Spirit (Barth 2004:52). his baptism demanded a form of conversion.

Barth holds that since the Easter account should not be Karl Barth’s understanding of the meaning of
construed as a new account of the acts and sufferings of Christian baptism8
Christ, but instead as a record of the powerful working of After considering the basis and goal of baptism, Barth argues
those already accomplished, the direct command to baptise is that baptism is the meaning of the human action taken by
not a new thing, but rather an explication and proclamation people who are obedient to Christ and whose hope is in him.
of the institution of baptism already effected previously in Before attempting to discuss this claim, Barth (2004) makes a
the history of Christ, namely his baptism in the River Jordan critical remark concerning baptism that can not be ignored.
by John (Barth 2004:52). By allowing himself to be baptised He argues that:
by John, Christ as the head of his people was giving an
the praise of baptism is not served, but is instead irreparably
instruction that they should be baptised.
damaged, if the sanctity of this action is sought not in the true
and distinctive thing which characterises it as a human action,
The teaching of John reveals that he encouraged those who but in a supposedly immanent divine work. (p. 101)
heeded him to avoid the radical change that was about to
Baptism relates to the one divine work which took place
befall the nation of Israel. In submitting to baptism by
in Jesus Christ, to the one divine word which was spoken
John, Christ was essentially responding to John’s call that
by him. It is therefore not in itself a divine work and word;
they were to be baptised so as to be saved from the likely
instead, it is the work and word of a person who had become
fate of this nation (see Mk 3:10, Lk 3:9). Barth is of the view
obedient to Jesus Christ and who had put hope in him.9 It has
that when Christ allowed himself to be baptised by John,
already been pointed out that for Barth, although baptism
he was confessing both God as well as the human being.
with water is not divine in itself, it is nevertheless necessary
Thus, with his people, he received the word of God which
because it takes place in light of the baptism of the Spirit and
came to humanity through John, who had witnessed it.
with a view to it. He states it succinctly thus:
It is for this reason that he holds the accusation and threat
which, according to the Synoptists, was directed only to the baptism takes place in active recognition of the grace of God
which justifies, sanctifies and calls. It is not itself, however, the
others and not to the Man of Galilee, who came with them,
bearer, means, or instrument of grace. Baptism responds to
inappropriate (Barth 2004:67).
a mystery, the sacrament of the history of Jesus Christ, of his
resurrection, of the outpouring of the Holy Spirit. It is not itself,
In summary, Barth asserts that the basis of the baptism of Jesus however a mystery or a sacrament. (Barth 2004:102)
Christ is located in his baptism by John in the River Jordan.
One cannot therefore be oblivious to the fact that Barth
This account reveals the motivation which distinguishes
opposes the traditional view of baptism as a sacrament and
his baptism from a custom, a traditional ceremony which
therefore as something that is shrouded in mystery. Yet
is accepted and cherished because it is established and
the reasons that he gives for deviating from this traditional
universal practice, and its motivation as a command which
understanding are worth considering. He begins by
is given to the Christian community which it cannot evade
making reference to the understanding of baptism within
without making itself guilty of caprice (Barth 2004:67).
some ecclesiastical traditions, commencing with Roman
Catholicism. He rightly notes that in Roman Catholicism,
Karl Barth’s understanding of the goal of
baptism, like other sacraments, is considered a sign which
Christian baptism
was constituted by Christ and which is consequently used
Concerning the goal of baptism, the most important question and guaranteed by him through the church’s baptism. It is
is: what does this baptising community have in mind when also understood that it is filled with divine power and that
the head of this community was willing to be baptised by it is more profound and comprehensive than the word, for it
John as it executes its function of baptising those that seek is perceived with all the senses; it therefore symbolises and
baptism? A similar question that might be asked pertaining causally underlines this power.
to the candidate who seeks to be baptised, is: what does the
candidate have in mind when confessing the faith of this Because a sacrament seen in this way is perceived to possess
community that he and/or she is about to join as his and/ some kind of sacramental power, it then follows that a
or her own? sacrament such as baptism is considered to be working
ex opere operato. Therefore, although faith and obedience
Karl Barth is of the view that with regard to the goal of are both demanded and established, baptism takes place
baptism, there is no doubt that the action of those who give
and receive Christian baptism, like that of John and those 8.I do not feel that John Flett (2010) in his book adequately deals with the subject of
Barth’s understanding of the basis of Christian baptism. This is so, simply because
whom he baptised (Jesus included), is one which looks I feel that being impressed by the classical work of the late South African scholar
and theologian, David Bosch, Flett attempts to want to force Barth to speak to a
beyond itself, beyond the capacities of the participants, the community that, as I have pointed out earlier, being a child of his age, he has little
power of their common action, the particular character and interest in that which happened outside of his context.

effect of the action. Its telos is transcendent and not immanent 9.It is for this reason that the baptismal font was placed high, just below the pulpit
for everyone to see that there is nothing magical happening during the process of
(Barth 2004:69). Because John acknowledges that there is one baptism.

http://www.hts.org.za doi:10.4102/hts.v69i1.1330
 Page 6 of 8 Original Research

independently of the faith, the personal orthodoxy, or the luxury, just like a wedding ring. It does not save us; we are
moral worthiness of either the minister or the recipient (Barth saved by Jesus Christ.
2004:103).
It was important for Barth to challenge the consensus that
Lutheran scholarship appears not to satisfy Barth either when the meaning of baptism is to be sought and found in a
it comes to the meaning and essence of baptism. He sees the divine action which is concealed in its administration by
Lutheran view on this subject as halfway between Roman human beings who make use of it. He vehemently opposes
Catholic teaching and Reformed teaching. The Lutheran the consensus that baptism is to be defined, described and
view is that baptism, alongside the Lord’s Supper, is a visible explained as a mystery, and therefore charges that such
sign which is instituted by Christ and which proclaims him a view be demythologised. In opposing the view that
and is also the effective means, organ, or instrument of an baptism is a mystery and therefore a sacrament, Barth set
invisible grace. However, he notes that Lutheranism deviates the principle that the baptism with water, which is given by
from a Roman Catholic view of sacrament in that emphasis is the community and desired and received by the candidates,
laid on the distinction between baptism and the written and is the human action which corresponds to the divine action
preached Word of God. in the founding of the Christian life, which responds to the
baptism with the Holy Spirit and cries out for it (baptism by
Ample room is therefore made for the signum audibile, water) (Barth 2004:105).
which resembles baptism in power and efficacy, but takes
precedence over it. Whilst acknowledging the differences Karl Barth’s neo-Zwinglian doctrine of baptism?
between the Lutheran and the Roman Catholic views of
Because baptism is a human action and requires an ethical
baptism, Barth concludes that ultimately baptism, or the
response on the part of the human being to the grace of God,
baptismal action, is nonetheless seen in the first instance as a
it must therefore be a free act which is undertaken under no
reflection, and more strangely, it is seen as a reflection of the
compulsion. In opposing baptism by water as a sacrament,
anthropological analogue of the death and the resurrection
of Jesus Christ, namely the death of the old person and the Barth (1959) does not encourage attempts to disparage,
rising to life of the new (Barth 2004:103–104). weaken or demean the true and proper meaning of this
baptism. In fact he argues that:
Barth maintains that Luther contradicted himself through the so far as I know, there is no teaching about Christian baptism
implication that the rising to the new life could be achieved which would directly contest the view that water baptism itself
with water. Luther was of the view that these things (dying is also, and indeed primarily, to be understood as a symbol,
to the old and rising to the new) are done by God’s word, that is, as a type and representation or according to Gregory of
Nyssa, a copy of that other divine-human reality which it attest.
which is in and with the water, and by faith, or trust in
(pp. 13–14)
this word of God in the water (Barth 2004:103–104). He
thus points to Luther and his followers who made a clear Nonetheless, he remains of the view that the sacramental
distinction concerning faith and works; faith alone makes language that has been associated with baptism for ages
truth of baptism, for it is humankind’s saving subjective ought to be defeated at once. It is for this reason that he rejects
appropriation of the promise which is offered with objective the tradition that describes the New Testament doctrine of
certainty. It seems therefore that without faith, the promise is baptism as sacrament and refers to Jean-Jacques von Allmen
given, but in vain. The idea of ex opere operato is then avoided (in Barth 2004) who seems to have captured and defended
and instead the idea of ex opere operantis is suggested, this in this following statement:
something with which Barth could live. Le baptême est essentiellement une oeuvre de Dieu – rend
efficace la mort et la resurrection du Christ – insère dans le
We now come to the Reformed view of baptism, which is Christ crucifié et glofifié – ajoute à l’Eglise – est une nouvelle
here more strongly than in either Roman Catholicism or naissance – est une condition d’entrée dans le Royaume de Dieu,
Lutheranism, considered as being merely related to the est une façon de sacrifier (consecrer, dédier), à Dieu … ceux qui
written and preached word of God, but more fundamentally désormais ne veulent plus vivre pour eux-mêmes, mais pour sa
subordinate to this word as an appendix. With regard to the gloire. (p. 107)11
relationship of the word to sacraments, the example given For Barth, baptism as a fact is part of the church’s
by Phillip Theron is very impressive and serves to put into proclamation and that is plainly a human act (Barth 1959:16).
perspective the way in which we really ought to understand He finds it difficult to accept the traditional view that accepts
this relationship. Theron likens sacraments to a wedding baptism as mysterion. Barth rejects this view of baptism if it
ring: on removing the ring, a married person nevertheless is standing on its own and not depending on Christ as the
remains married. Likewise, the God who does not lie gives chief actor (Barth 1959:19). However he does not stand alone
us his promise in his word, but still swears that his word is in rejecting suggestions that baptism by water is a work of
enough by giving us a sacrament.10 Therefore, compared to 11.Jean-Jeacques von Allmen (in Barth 2004:107). The English translation of this
extract by the author reads as follows: Baptism is essentially a work of God, it
the word, the sacrament is an unnecessary and yet necessary makes efficient the death and resurrection of Christ – it inserts our life/joins us
with Christ as he has been crucified and glorified for us – enlarges the church – it
10.Phillip Theron was retired Professor of Systematic Theology at the University of is a new birth and a condition for entry into the kingdom of God. And from the
Stellenbosch and my former teacher of Systematic Theology at the University standpoint of the action of the minister it is a form of sacrificing (consecrating,
of Stellenbosch. I fondly remember him when making examples to ground his dedicating) to God … those who now no longer want to live for themselves, but
argument. for his glory.

http://www.hts.org.za doi:10.4102/hts.v69i1.1330
 Page 7 of 8 Original Research

God. Huldrych Zwingli immediately comes to mind here. baptism, although he admits that they serve to emphasise the
Zwingli, like Barth, deviates from the traditional doctrine account of the astonishing progress made in proclaiming and
of baptism. In his view, this doctrine erred when it ascribed spreading the gospel (Barth 2004:111).
sin-expunging power to the sacrament of baptism, especially
baptism by water (cf. Gäbler 1986:128). Thirdly, he furthermore asserts that when the New Testament
speaks either directly or indirectly of baptism, a distinction
By arguing that nothing external can purify or justify us, should always be made. It should be inquired whether what
Zwingli therefore repudiated baptism as a means of grace. is said about baptism really refers to the action as such, or
Barth embraced this argument and developed it further in his whether it refers to what has already here been termed the
reflections about baptism. He thus agrees with Zwingli that basis on the one hand and the goal on the other, that is, to the
despite the opinions of the earliest fathers, baptism by water divine act of salvation and revelation which is the basis and
does not cleanse or save human beings, and that human intention of the action and which is reflected, though only
beings are saved without baptism by faith in Christ (Barth reflected in it (Barth 2004:111).
2004:129).

Zwingli realised later that when applied to the realm of the Barth’s understanding of baptism
church, the concept ‘sacrament’ or sacramentum leaves one
with vexing problems. He noted that although it is clear and its implications for infant
that this concept has a different application in the context baptism
of the church, the word sacramentum was used in Roman Barth’s understanding of baptism has serious implications
law to denote a deposit which litigants had to leave at a for infant baptism. From his earliest lectures, mentioned in
holy place on the opening of a civil injunction and which this article, one can already sense that viewing the act of
was forfeited by the defeated party (Barth 2004:108). It was baptism as a conscious response to the grace of God, has
also used in the military as an oath of loyalty accompanied implications for some. In his understanding of baptism as
by an act of religious devotion. It was for this reason that a human activity, albeit an important one in that it reveals
in speaking about the Lord’s Supper, Zwingli clung to the the ethos of those who are willed by God to respond to his
word ‘Eucharist’ and preferred to think of this act as an faithfulness, Barth departs from the traditional decree that
‘act of thanksgiving’ (cf. Gäbler 1986:134). The church of children of Christian parents must be baptised.
the 2nd century was not particularly concerned about this,
but was instead concerned about what it would mean with What is significant here about Barth and his views about
reference to what happens in the church, especially during infant baptism is that although Barth’s doctrine of baptism is
the Eucharist and baptism. likened to that of Zwingli, who despite the odds is construed
as one of the most passionate advocates for infant baptism,
Barth and Zwingli are therefore in agreement when they Barth in fact rejects it and therefore stands with those who
assert that the words sacramentum and mysterion, when used were severely criticised by Zwingli and consequently
in a theological sense, refer only to an event in the world of the other reformers. It therefore becomes imperative to
time and space which is directly initiated and brought to pass ponder whether the charge brought against Zwingli by the
by God alone (Barth 2004:108). That cannot therefore be said Anabaptists that he compromised his reforming activities
of baptism because, according to Zwingli, it was not Christ by insisting that infant baptism should be administered is
who instituted baptism, but John the Baptist, although Christ perhaps not without some ground.
confirmed it in Matthew 28:18–20 (Barth 2004:129). Taking his
cue from this claim, Barth makes three succinct observations Martin Luther’s views concerning baptism and infant
pertaining to the exegetical task that seeks to put the problem baptism are briefly outlined in his Small Catechism, Question
of the meaning of baptism to rest. 246, asks who instituted baptism (Luther 1943:170f.). He
replies that God himself instituted baptism, for Christ who
Firstly, Barth notes that the act of baptism was an impressive is God commanded his Church to baptise all nations (Mt
and incisive event in the life and thinking of the early 28:18–20). Question 251 of this catechism asks proof that
Christians. The degree to which this notion impressed them infants should be baptised as well. He answers that infants
is located in the assumption that words and concepts such as should be baptised because they are included in the words
water, river, pool and fountain as used by authors conjured ‘all nations’ (Mt 28:19, Ac 2:38–39). He goes on to assert the
up pictures of baptism to a greater or lesser extent (Barth following in the second section of his answer: ‘because Holy
2004:111). Baptism is the only means whereby infants who, too must
be born again, can ordinarily be regenerated and brought to
Secondly, it must be realised that, strictly speaking, baptism faith’ (Luther 1943:173).
is an independent theme in the New Testament, mentioned
only in the account of the baptism of Jesus Christ in the What should be noted here is that Luther justifies infant
Jordan and in Matthew 28:19. Barth rejects the view that the baptism without making reference to the covenant, which
baptismal narratives of Acts contribute to the doctrine of is something, used more amongst the Swiss Reformers.

http://www.hts.org.za doi:10.4102/hts.v69i1.1330
 Page 8 of 8 Original Research

Although his repudiation of baptism as a means of grace I want to argue that a conversation about the sacraments
was directed at both the Roman Catholic Church and the within the African Reformed context cannot be held if it does
Lutherans, Zwingli had to find a way of dealing with infant not take into account the misconceptions about this praxis
baptism in his theological reflections. that had become entrenched in the very minds of some
Reformed Christians of African descent.
Barth’s understanding of baptism
and the Uniting Reformed Church in It is a known fact that sacraments, and especially that of
baptism, play an even more important role in the church life of
Southern Africa: A concluding note these Christians. Sacraments are considered more important
Did such a critical engagement with baptism and infant simply because as a ritual, they seem to represent something
baptism in particular, leave Barth in the theological that is considered more tangible than the preached word.
wilderness? The question is answered differently depending That sacraments and especially the sacrament of baptism,
on the context in which it is posed. For younger Christians, is considered more significant is evidenced by the fact that
such as those of African descent, it is important that the Christians who otherwise have no business with the church,
whole conversation about sacraments and the sacrament of will ask that their children be baptised. In this case, is the
baptism in particular be laid bare. This is so because the act
question of the individual’s faith not a factor that must be
of baptism played a significant role for social cohesion by the
considered? It is the view of this paper that Barth therefore
West in Africa, and was intended to keep the new converts
helps us as we seek a platform to intentionally deliberate our
and their children in compliance with the new order.
being African and Reformed at the same time in light of the
By younger Christians here, we refer specifically to those reformed understanding of what baptism really is.
Christians to whom the Christians gospel was transported
from the West. The ones to whom the authorities thought it Acknowledgements
was vital that a practise such as baptism be maintained in
Competing interests
order to engender social cohesion. Matters such as social
cohesion which essentially was a means of forcing the new The authors declare that they have no financial or personal
converts to adhere to the dictates of the new masters of relationship(s) that may have inappropriately influenced
society, became much more important than the fundamental them in writing this article.
issues that are asked for by the essence of baptism. It was the
missionaries in particular who played the role of ensuring Authors’ contributions
that there was acquiescence from the part of the new converts,
all this was done in the name of the Christian religion. R.S.T. (University of South Africa) was largely responsible
for laying bare the argumentation around an understanding
Clearly baptism in our view was very important to bring of baptism as understood by Karl Barth. T.L. (University
not only the mature members if this new religion to subject of South Africa) contributed towards contextualising the
themselves to the rule of the new managers of society, but understanding of baptism specifically for the URCSA.
this was significant for their children as well. It is for this
reason that infant baptism is actually seen as a half baptism
which comes into effect only once the mature candidate has
References
Barth, K., 1959, The Teaching of the Church regarding Baptism, SCM Press, London.
undergone catechumen classes and is then confirmed as
a member of the church. Again one can make reference to Barth, K., 1981, The Christian life: Church Dogmatics: vol. IV, part 4, Lecture fragments,
transl. G.W. Bromiley, Eerdmans, Grand Rapids.
how people in our congregations relate to infant baptism. Barth, K., 2004, Church Dogmatics, vol. IV, part 4, T & T Clark International, London.
What is meant by this is that although both baptism and Busch, E., 1976, Karl Barth: His life from letters and autographical text, SCM Press,
the Eucharist are seen as sacraments within our church, the Philadelphia.
debate today whether children may be allowed to participate Dolamo, R.T.M., 1993, ‘The relevance of Karl Barth’s theology of church and state
for South Africa’, doctoral dissertation, Department of Systematic Theology and
in the celebration of the Eucharist, which is promising to Theological Ethics, University of South Africa.
result into some schisms in some regional synods of the Flett, J., 2010, The witness of God: The Trinity, Missio Dei, Karl Barth and the nature of
Uniting Reformed Church in Southern Africa (URCSA), Christian community, Eerdmans, Grand Rapids. PMCid:2887857
attest to the fact that infant baptism, although significant for Gäbler, U., 1986, Huldrych Zwingli: His life and work, Fortress Press, Philadelphia.
reasons that are rather not related to faith but superstition, is Hunsinger, G., 2000, Disruptive grace: Studies in the theology of Karl Barth, Eerdmans,
Grand Rapids.
not as important as the Eucharist.12
Luther, M., 1943, Small catechism, Concordia, Missouri.
Mangina, J., 2001, Karl Barth on the Christian life: The practical knowledge of God,
The requirements of baptism as illustrated by Barth in this Peter Lang, New York.
article seem to take second place. It is for this reason that Mofokeng, T., 1983, The crucified among the cross bearers, J.H. Kok, Kampen.

12.In some regional Synods of the URCSA such as Lesotho and Phororo, as well as the Schüssler Fiorenza, F. & Galvin, J. (eds.), 2011, Systematic Theology: Roman Catholic
Synod of the North, the Eucharist is administered only to those members who are perspectives, vol. 2, Fortress Press, Minneapolis.
considered beyond reproach. This means that those who have been under discipline Smit, D.J., 1992, ‘Reformed theology in South Africa: A story of many stories’, Acta
for either falling pregnant out of wedlock, been found guilty of being drunk and Theologica 12(1), 88−110.
so forth, are not welcomed at the Lord’s table. The Eucharist is considered as a
yardstick that determines who is worthy and as a carrot to those who adhere to the Tshaka, R.S., 2010, Confessional Theology? A critical analysis of the theology of
rules governing Christian life. It is for this reason that the Eucharist given to children Karl Barth and its significance for the Belhar Confession, Cambridge Scholars
is vehemently being opposed. Publishing, NewCastle.

http://www.hts.org.za doi:10.4102/hts.v69i1.1330

View publication stats