PCA BCO 56: Baptism (Can I baptize my child?)

[Romans922]

The text of BCO 56 is found below. My question is for myself (pastor) who has just had a child.

In case you didn't know we just had a baby. His name is Oliver Abraham Barnes and was born on May 6th at 11:26pm. 8lbs 4oz. 19 3/4 in long. Mother and child are doing well.

My question has to do with the baptizing my child.

When it comes time to baptize my son.

I have a few questions.

BCO 56 states, that the minister is to do such things.

I was wondering your opinion on if a RE could read the questions (BCO 56-5) to myself and Dena.

Specifically, could I declare the promises of the covenant (BCO 56-4) even at the end where it starts with "He is to exhort the parent..." ending 56-4. Understanding that this is somewhat no different than exhorting my wife and myself during the administration of the Lord's Supper.

Could I also read the first part of BCO 56-5 (the Scriptural promise): "For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him. And I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. Believe on the Lord Jesus, and thou shalt be saved, thou and thy house. (Acts 2:39; Gen. 17:7; Acts 16:31)"

Then could I have the RE read the questions to us (Basically the rest of BCO 56-5).

And then could I baptize my son (BCO 56-6)?

Is it possible to do it this way? Or would I have to change a few things around? Or do I have to get another TE to come in? Or is this a question of interpretation left up to the session?

Personally, I lean more towards a 2 office view than a 3 office view. That's why I am asking. Any help would be appreciative. Even from the OPC pastors (do you baptize your own children?) Wouldn't want to baptize contrary to the BCO and get in trouble.

56-1. Baptism is not to be unnecessarily delayed; not to be administered, in any case, by any private person; but by a minister of Christ, called to be the steward of the mysteries of God.

56-2. It is not to be privately administered, but in the presence of the
congregation under the supervision of the Session.

56-3. After previous notice is given to the minister, the child to be baptized
is to be presented, by one or both the parents, or some other responsible
person, signifying the desire that the child be baptized.

56-4. Before baptism, the minister is to use some words of instruction,
touching the institution, nature, use, and ends of this sacrament, showing:

a. That it is instituted by our Lord Jesus Christ;
b. That it is a seal of the Covenant of Grace, of our ingrafting into Christ, and of our union with Him, of remission of sins, regeneration, adoption, and life eternal;
c. That the water, in baptism, represents and signifies both the blood of
Christ, which taketh away all guilt of sin, original and actual; and the sanctifying virtue of the Spirit of Christ against the dominion of sin, and the corruption of our sinful nature;
d. That baptizing, or sprinkling and washing with water, signifies the cleansing from sin by the blood and for the merit of Christ, together with the mortification of sin, and rising from sin to newness of life, by virtue of the death and resurrection of Christ;
e. That the promise is made to believers and their children; and that the children of believers have an interest in the covenant, and right to the seal of it, and to the outward privileges of the Church, under the Gospel, no less than the children of Abraham in the time of the Old Testament; the Covenant of Grace, for substance, being the same; and the grace of God, and the consolation of believers, more plentiful than before;
f. That the Son of God admitted little children into His presence, embracing and blessing them, saying, “For of such is the kingdom of God”;
g. That children by Baptism, are solemnly received into the bosom of the Visible Church, distinguished from the world, and them that are without, and united with believers; and that all who are baptized in the name of Christ, do renounce, and by their Baptism are bound to fight against the devil, the world, and the flesh;
h. That they are federally holy before Baptism, and therefore are they baptized;
i. That the inward grace and virtue of Baptism is not tied to that very moment of time wherein it is administered; and that the fruit and power thereof reaches to the whole course of our life; and that outward baptism is not so necessary, that through the want thereof, the infant is in danger of damnation;
j. By virtue of being children of believing parents they are, because of God’s covenant ordinance, made members of the Church, but this is not sufficient to make them continue members of the Church. When they have reached the age of discretion, they become subject to obligations of the covenant: faith, repentance and obedience. They then make public confession of their faith in Christ, or become covenant breakers, and subject to the discipline of the Church.
​

In these or the like instructions, the minister is to use his own liberty and godly wisdom, as the ignorance or errors in the doctrine of Baptism, and the edification of the people, shall require.

He is also to admonish all that are present to look back to their Baptism, to repent of their sins against their covenant with God; to stir up their faith; to improve and make right use of their Baptism, and of the covenant sealed between God and their soul.

He is to exhort the parent to consider the great mercy of God to him and his child; to bring up the child in the knowledge of the grounds of the Christian religion, and in the nurture and admonition of the Lord; and to let him know the danger of God’s wrath to himself and child, if he be negligent; requiring his solemn promise for the performance of his duty.

The minister is also to exhort the parents to the careful performance of their duty, requiring:

a. That they teach the child to read the Word of God;
b. that they instruct him in the principles of our holy religion, as contained in the Scriptures of the Old and New Testaments, an excellent summary of which we have in the Confession of Faith, and in the Larger and Shorter Catechisms of the Westminster Assembly, which are to be recommended to them as adopted by the Church, for their direction and assistance, in the discharge of this important duty;
c. that they pray with and for him;
d. that they set an example of piety and godliness before him; and endeavor, by all the means of God’s appointment, to bring up their child in the nurture and admonition of the Lord.
​

56-5. The minister shall then read the covenant promises:

For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him. And I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. Believe on the Lord Jesus, and thou shalt be saved, thou and thy house. (Acts 2:39; Gen. 17:7; Acts 16:31)
​

The minister shall then propose the following questions:

1. Do you acknowledge your child’s need of the cleansing blood of Jesus Christ, and the renewing grace of the Holy Spirit?
2. Do you claim God’s covenant promises in (his) behalf, and do you look in faith to the Lord Jesus Christ for (his) salvation, as you do for your own?
3. Do you now unreservedly dedicate your child to God, and promise, in humble reliance upon divine grace, that you will endeavor to set before (him) a godly example, that you will pray with and for (him), that you will teach (him) the doctrines of our holy religion, and that you will strive, by all the means of God’s appointment, to bring (him) up in the nurture and admonition of the Lord?
​

To the congregation (optional):

Do you as a congregation undertake the responsibility of assisting the parents in the Christian nurture of this child?
​

56-6 Then the minister is to pray for a blessing to attend this ordinance, after which, calling the child by name, he shall say:

I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.
​

As he pronounces these words, he is to baptize the child with water, by pouring or sprinkling it on the head of the child, without adding any other
ceremony; and the whole shall be concluded with prayer.

 

[reformedminister]

I am sure you will want some input from those in your own denomination. However, when my daughter was born, I was the Senior Pastor of a United Methodist Church. I had my associate ask the Mother and I the appropriate questions in our Book of Worship. After answering all of them, then I proceeded to baptize my child.

 

[kevin.carroll]

I give my (properly admitted) children communion. Why is baptism different?

 

[Poimen]

In our Reformed churches most pastors I know read the form up until the point of the questions, have an elder read them and ask for their response and then move on to baptize their own child. After all, who else is authorized to do so?

 

[SRoper]

I think Andrew's question boils down to whether a rulling elder can read the questions. In other words, do the questions properly belong to the office of teaching elder?

 

[toddpedlar]

I give my (properly admitted) children communion. Why is baptism different?

Because, as you well know, the form of baptism involves asking questions of the parents of the child. Unless you want to schizophrene (is that the verb for a schizophrenic?) someone else ought to read the questions. And, as Scott noted, the question regards who is allowed under the PCA Book of Church Order to administer the questions.

 

[Scott1]

If I'm understanding this correctly, it seems the best course would be to have the associate or assistant pastor do this, with you giving the family testimony.

If there is no associate or assistant pastor, then ask a pastor from presbytery to perform this.

I've not seen a back-and-forth between elders during the ordinance of baptism- it might technically be permitted, but it would seem it ought be done by another pastor.

 

[kevin.carroll]

I've not seen a back-and-forth between elders during the ordinance of baptism- it might technically be permitted, but it would seem it ought be done by another pastor.

Which opens the of elders having a de facto inferior ordination...

 

[Romans922]

I give my (properly admitted) children communion. Why is baptism different?

Because, as you well know, the form of baptism involves asking questions of the parents of the child. Unless you want to schizophrene (is that the verb for a schizophrenic?) someone else ought to read the questions. And, as Scott noted, the question regards who is allowed under the PCA Book of Church Order to administer the questions.

I'm not disagreeing, just stating what I see as I formulate how to go about this.

But, I must ask: Is it schizophrenia when I administer the sacraments and I declare the promises to those who receive it by faith. I am saying it as much to myself as to anyone else in the congregation. When I preach, I am preaching not only to the congregation but also to myself. Why? Because God is speaking through me (as long as it is according to His Word). As stated, someone else (a ruling elder) would read the questions to us the parents. But the exhorting the parents and communicating the promises to the parents/congregation would be done by the minister.

 

[Scott1]

I've not seen a back-and-forth between elders during the ordinance of baptism- it might technically be permitted, but it would seem it ought be done by another pastor.

Which opens the of elders having a de facto inferior ordination...

I'm not sure what you mean, teach elders are specially qualified to teach and administer the sacraments (minister of word and sacrament), ruling elders to rule and shepherd- that's our denomination's understanding of it, with both being in parity.

Somewhat different functions within the same office, but not unequal in priority, authority, dignity or worth.

 

[Edward]

I've not seen a back-and-forth between elders during the ordinance of baptism- it might technically be permitted, but it would seem it ought be done by another pastor.

Which opens the of elders having a de facto inferior ordination...

I am a bit concerned by this statement.

Are you familiar with the official denominational position? It would seem that your position would differ.

"That the General Assembly affirm that the Scriptures teach that in addition to the fundamental office of all believers, there are also special perpetual classes of office in the Church, Elder and Deacon; and that there are within the class of Elder two orders, Teaching Elder and Ruling Elder. "

and somewhat on point:

"That the General Assembly affirm that in keeping with the Confessional Standards of the Church, only properly ordained Teaching Elders may administer the Sacraments. "

PCA Position Papers: Report of the Ad-Interim Committee on Number of Offices (1979)

 

[Contra_Mundum]

I baptized my twins! Talk about a logistical game.

If I recall, we were asked the questions by an elder, and then I baptized my babies one at a time.

We also had another minister present, and I think he spoke all the preliminary instructions and exhortations, so I had an advantage...

 

[kevin.carroll]

I am a bit concerned by this statement.

Are you familiar with the official denominational position? It would seem that your position would differ.

Yes, sir.

"That the General Assembly affirm that the Scriptures teach that in addition to the fundamental office of all believers, there are also special perpetual classes of office in the Church, Elder and Deacon; and that there are within the class of Elder two orders, Teaching Elder and Ruling Elder. "

and somewhat on point:

"That the General Assembly affirm that in keeping with the Confessional Standards of the Church, only properly ordained Teaching Elders may administer the Sacraments. "

PCA Position Papers: Report of the Ad-Interim Committee on Number of Offices (1979)

My position does not differ. I am just there is what you say (elders are equal, being of the same office) and what you do (only teaching elders can administer the sacraments).

 

[Romans922]

I've not seen a back-and-forth between elders during the ordinance of baptism- it might technically be permitted, but it would seem it ought be done by another pastor.

Which opens the of elders having a de facto inferior ordination...

I am a bit concerned by this statement.

Are you familiar with the official denominational position? It would seem that your position would differ.

"That the General Assembly affirm that the Scriptures teach that in addition to the fundamental office of all believers, there are also special perpetual classes of office in the Church, Elder and Deacon; and that there are within the class of Elder two orders, Teaching Elder and Ruling Elder. "

and somewhat on point:

"That the General Assembly affirm that in keeping with the Confessional Standards of the Church, only properly ordained Teaching Elders may administer the Sacraments. "

PCA Position Papers: Report of the Ad-Interim Committee on Number of Offices (1979)

From that link I found this interesting. I know it is a REPORT and is not 'binding', but concerning DEACONESSES

Recommendation No. 3:
That the General Assembly calls the attention of each Session to the provisions of the BCO (25, 1-4) relative to procedures for the nomination and election of men to the Ruling Eldership and to the Diaconate, and encourage them to seek every possible way of ensuring that only those who are qualified and trained serve in these offices in the future. Adopted

 

[A2JC4life]

What is BCO?

And what would a 2-office or a 3-office view be? Elders and deacons vs. teaching elders, ruling elders, and deacons?

(I would have started a separate thread for this, but wasn't sure if the lack of context might muddy the question(s).)

 

[Southern Presbyterian]

What is BCO?

Book of Church Order

And what would a 2-office or a 3-office view be? Elders and deacons vs. teaching elders, ruling elders, and deacons?

You are essentially correct. However, some would say 3-office would be Elder, Deacon, and Evangelist. So this one would be contextual depending on which person and/or denomination you are talking with.

 

[Brian Withnell]

This may be a silly "way out" of the situation, but because the BCO allows for the questions to be given to just one of the parents, it would be *possible* for you to ask the questions of your believing wife, let her answer, and baptize the child. You would do that for any parent that the spouse does not believe. And while I no longer have a PCA BCO, the section you quoted doesn't seem to preclude doing a baptism of a child that both parents are believers even if only one of them "shows up" for the baptism. It would certainly be strange.

Personally, I would think you could easily get another pastor to ask the questions.

Ultimately, the efficacy of the baptism has nothing to do with who performed it, but with God. So the question is more along the lines of is it fitting and proper ... I am not aware of any prohibition in the scripture (and I am sure you are not either, or you wouldn't even consider it) so the only question is about acceptable within the courts of the church to which you submit. If there were precedent, that would certainly answer the question, but I doubt there is any or you would already know.

The only negative I can see is that the BCO states: "The minister shall then propose the following questions" which I would think is TE, not RE. Licensed to preach is not conferred upon RE's, but it is required of TE's.

 

[Reepicheep]

For one of our sons a ruling elder posed the questions to my wife and I, then I baptized him. I see no violation of the BCO.

For another of our sons, our assistant pastor posed the questions to my wife and I, then I baptized him.

Praise God.

 

[Romans922]

Thanks everyone,

He was baptized, a ruling elder asked us both the questions and I baptized.