What do you think?
Rate this book
The Presbyterian Doctrine of Children in the Covenant: An Historical Study of the Significance of Infant Baptism in the Presbyterian Church
Contents:
0. Introduction by Frank A. James III
1. The Historic Doctrine of the Presbyterian Church Concerning the Significance of Infant Baptism
2. The Great Awakening and the Development of Revivalism
3. The Threat of Revivalism to the Presbyterian Doctrine of Children in the Covenant
4. The Defense of the Doctrine of Children in the Covenant
5. The Resultant Confusion Concerning Children in the Covenant and the Significance of Infant Baptism
0. Introduction by Frank A. James III
1. The Historic Doctrine of the Presbyterian Church Concerning the Significance of Infant Baptism
2. The Great Awakening and the Development of Revivalism
3. The Threat of Revivalism to the Presbyterian Doctrine of Children in the Covenant
4. The Defense of the Doctrine of Children in the Covenant
5. The Resultant Confusion Concerning Children in the Covenant and the Significance of Infant Baptism
188 pages, Paperback
First published July 3, 2003
2 people are currently reading
93 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 20 of 20 reviews
February 10, 2019
Schenck argues here that we should baptise the children of believers because we presume them to be regenerate (born again), or at least elect. In this, he is reacting against the "presumptive unregeneration" view of people like J. H. Thornwell, who said concerning the children of believers, "It is clear that while they are in the church by external union, in the spirit and temper of their minds they belong to the world".
There is, however, a middle way. We neither presume regeneration or presume unregeneration - we don't presume at all. Instead, we view children as members of the covenant, but that covenant is conditioned upon faith and obedience. If, over the course of time, our children refuse to repent and believe the gospel, then they will be covenant-breakers and cut off from the covenant life they enjoy. But the good news is that God gives this faith and obedience to those whom he has chosen. It is on the basis of this covenant promise that we baptise our children.
So while Schenck says a lot of helpful things, this book misses the mark in terms of an explanation and defence of infant baptism.
There is, however, a middle way. We neither presume regeneration or presume unregeneration - we don't presume at all. Instead, we view children as members of the covenant, but that covenant is conditioned upon faith and obedience. If, over the course of time, our children refuse to repent and believe the gospel, then they will be covenant-breakers and cut off from the covenant life they enjoy. But the good news is that God gives this faith and obedience to those whom he has chosen. It is on the basis of this covenant promise that we baptise our children.
So while Schenck says a lot of helpful things, this book misses the mark in terms of an explanation and defence of infant baptism.
July 8, 2024
UM ÓTIMO TRABALHO HISTÓRICO
O autor avalia como as crenças oriundas dos grandes avivamentos do Estados Unidos minaram a prática do batismo infantil e como isso foi danoso a doutrina da aliança. As crianças passaram do status de filhos de Deus para filhos do Diabo. O foco é na igreja presbiteriana americana, embora por vezes cite a igreja congregacional. Como a igreja presbiteriana americana influenciou diretamente a igreja presbiteriana do Brasil, a leitura desse livro é obrigatória para teólogos e pastores presbiterianos, e também para qualquer outro interessado no assunto.
Alguns aspectos da interpretação dos reformadores e dos padrões de fé podem ser contestadas, mas o centro da tese e a conclusão são claras e bem fundamentadas.
Os padrões de fé e a fé reformada são um sistema, se você muda um ponto desse sistema, todo o sistema precisa ser alterado. Precisamos urgentemente voltar a confessionalidade e esquecer o "buffet teológico" que nos é oferecido hoje!
O autor avalia como as crenças oriundas dos grandes avivamentos do Estados Unidos minaram a prática do batismo infantil e como isso foi danoso a doutrina da aliança. As crianças passaram do status de filhos de Deus para filhos do Diabo. O foco é na igreja presbiteriana americana, embora por vezes cite a igreja congregacional. Como a igreja presbiteriana americana influenciou diretamente a igreja presbiteriana do Brasil, a leitura desse livro é obrigatória para teólogos e pastores presbiterianos, e também para qualquer outro interessado no assunto.
Alguns aspectos da interpretação dos reformadores e dos padrões de fé podem ser contestadas, mas o centro da tese e a conclusão são claras e bem fundamentadas.
Os padrões de fé e a fé reformada são um sistema, se você muda um ponto desse sistema, todo o sistema precisa ser alterado. Precisamos urgentemente voltar a confessionalidade e esquecer o "buffet teológico" que nos é oferecido hoje!
June 25, 2023
A thorough and academic work on how the church is to treat children in the covenant. The author argues that Calvin’s view (the historic reformed view) saw children as regenerate and treated them as such. He argues that the new/divergent views that appeared through history taught that children were only partially covenanted by membership of the visible church.
Honestly, by the end of this book I had a lot more questions than I did at the beginning. Such as, what about the adult children who leave the faith? If the scriptural backing for children being treated as regenerate is that God promises He will be a God to us and our children, then does that mean God is breaking His promises when our children commit apostasy? Also how does that work with perseverance of the saints? The other question I struggle with is paedo communion. If what he is saying is true, that covenant children should be treated as regenerate, then why forbid them from taking the Lord’s supper? Seems inconsistent.
Will definitely need to study this topic more. I believe this view is more consistent with federal vision or Lutheranism than any mainstream Presbyterian belief. If anything, it goes to show that there isn’t just one Presbyterian view of baptism, but many variations.
Honestly, by the end of this book I had a lot more questions than I did at the beginning. Such as, what about the adult children who leave the faith? If the scriptural backing for children being treated as regenerate is that God promises He will be a God to us and our children, then does that mean God is breaking His promises when our children commit apostasy? Also how does that work with perseverance of the saints? The other question I struggle with is paedo communion. If what he is saying is true, that covenant children should be treated as regenerate, then why forbid them from taking the Lord’s supper? Seems inconsistent.
Will definitely need to study this topic more. I believe this view is more consistent with federal vision or Lutheranism than any mainstream Presbyterian belief. If anything, it goes to show that there isn’t just one Presbyterian view of baptism, but many variations.
July 1, 2022
As a new Presbyterian and given my struggles with understanding the church government in regards to infant baptism I found this book helped me understand the traditional (among the Reformers and Westminster fathers)view of infant baptism and then look at more of a modern view of infant baptism. The very loose understanding of infant baptism regarding the modern view needs some reworking and I think the author does his best to bring the light to the old ways and call for a return to those ways in light of where the state of the Presbyterian church and the future of the denomination.
Read
May 13, 2023The book is important. It explores key ideas about the understanding of baptism that separate various theological traditions, even though these traditions are forced to coexist in today's denominations such as the PCA. The view of baptism defended here is what the southern presbyterian tradition does NOT believe. Now that people are leaving the PCA and looking for a better home, it is important to read this book in order to understand who you do or do not want to join.
February 13, 2015
This was a very helpful book. My wife Melody and I read it together, and it made for good discussions. It begins by noting the confusion surrounding the significance of infant baptism among Presbyterians. While the mode and subjects of baptism are often discussed by Presbyterians, this is not so with the actual meaning and significance of baptism, especially when applied to children.
Schenck's thesis is that the historic doctrine of Calvin, the Reformation, and the Westminster standards has been lost due in a large part to the influence of revivalism. He traces the history of this doctrine, especially through American Presbyterianism, the Great and Second Awakenings and the debates of Charles Hodge and James Thornwell. The book can be a bit academic at times, and he might occasionally leave you wondering why he is discussing a certain issue, but he eventually comes back to his subject.
This historic doctrine, in Schenck's view, is that the children of believers are members of the covenant from the start, and are thus to be baptized. They are presumed to be regenerate, just as with any other member of the church. The Westminster Directory for Worship (1644) directed that children should be baptized because "they are Christians, and federally holy before Baptism."
"The offspring of believers are born holy, because their children, while yet in the womb, before they breathe the vital air, have been adopted into the covenant of eternal life....For how can it be lawful to confer the badge of Christ on aliens from Christ? Baptism must, therefore, be preceded by the gift of adoption, which is not the cause of half salvation merely but gives salvation entire and this salvation is afterwards ratified by Baptism." - John Calvin, quoted on page 13
We cannot see who in fact is regenerated. This is why there is a distinction between the visible and invisible aspects of the church. Adults are baptized on the basis of their profession of faith, while their infants are baptized on the basis of God's promise to be their God (or more precisely, both are on the basis of God's promise: God's promise to those who believe and to their children; the subjects of this promise are in the covenant). "The children of Christians are not less the children of God than their parents are," said Zwingli. Both are in danger of only being external members and apostatizing. Both are to be urged to believe and repent. Yet, both are generally to be treated as Christians. And both are baptized on that basis. Baptism is a sign and seal of what is presumed to be already present (though it potentially could wait until later in life).
It is common among Presbyterians to make a distinction such as that between the objective and the subjective, or the visible and the invisible, or the merely legal aspect of the covenant and its goal: the communion of life with God. The danger is that too many assume that children of believers are automatically in the merely legal, merely objective, merely visible aspect of the covenant. In their understanding, the children must await a conversion experience, or at least a more mature understanding, before they can be counted as those who fully participate in the covenant. The Reformers would argue that they are in the covenant legally, objectively, and visible, because they are presumed to participate in the subjective, invisible, or communion aspects of the covenant.
Of course, God's promises cannot be taken lightly. His grace is not an excuse for antinomianism. His promise implies responsibility. God has appointed means to carry out His ends. One of the duties of the covenant is to train those under our authority in the ways of Christ (faith and repentance). We cannot expect the fulfillment of God's promises while neglecting the responsibilities of the same covenant. Thus Christian nurture and Christian education are supported, not undermined, by this doctrine.
"The truth is, if infant baptism were properly improved, if the profession which it includes, and the obligations which it imposes, were suitably appreciated, and followed up, it would have few opponents. I can no more doubt, if this were done, that it would be blessed to the saving conversion of thousands of our young people, than I can doubt the faithfulness of a covenanted God. Yes, infant baptism is of God, but the fault lies in the conduct of its advocates. The inconsistencies of its friends has done more to discredit it, than all the arguments of its opposers, a hundred fold." -Dr. Samuel Miller (1835)
"It is no small stimulus to our education of them in the serious fear of God, and the observance of his law, to reflect, that they are considered and acknowledged by him as his children as soon as they are born." -John Calvin (1559)
"The covenant idea of education had been extensively supplanted in the popular mind and 'well nigh lost' to the world...Instead of growing up with the spirit and character of members of Christ's family, appreciating their privileges and feeling their responsibilities, they were supposed to grow up with the spirit and character of the world. The children of the church, with the seal of God's covenant on their foreheads, were practically cast out, to be classed and thence to class themselves in form and feeling with the ungodly and profane..." (p. 153-154)
Schenck's thesis is that the historic doctrine of Calvin, the Reformation, and the Westminster standards has been lost due in a large part to the influence of revivalism. He traces the history of this doctrine, especially through American Presbyterianism, the Great and Second Awakenings and the debates of Charles Hodge and James Thornwell. The book can be a bit academic at times, and he might occasionally leave you wondering why he is discussing a certain issue, but he eventually comes back to his subject.
This historic doctrine, in Schenck's view, is that the children of believers are members of the covenant from the start, and are thus to be baptized. They are presumed to be regenerate, just as with any other member of the church. The Westminster Directory for Worship (1644) directed that children should be baptized because "they are Christians, and federally holy before Baptism."
"The offspring of believers are born holy, because their children, while yet in the womb, before they breathe the vital air, have been adopted into the covenant of eternal life....For how can it be lawful to confer the badge of Christ on aliens from Christ? Baptism must, therefore, be preceded by the gift of adoption, which is not the cause of half salvation merely but gives salvation entire and this salvation is afterwards ratified by Baptism." - John Calvin, quoted on page 13
We cannot see who in fact is regenerated. This is why there is a distinction between the visible and invisible aspects of the church. Adults are baptized on the basis of their profession of faith, while their infants are baptized on the basis of God's promise to be their God (or more precisely, both are on the basis of God's promise: God's promise to those who believe and to their children; the subjects of this promise are in the covenant). "The children of Christians are not less the children of God than their parents are," said Zwingli. Both are in danger of only being external members and apostatizing. Both are to be urged to believe and repent. Yet, both are generally to be treated as Christians. And both are baptized on that basis. Baptism is a sign and seal of what is presumed to be already present (though it potentially could wait until later in life).
It is common among Presbyterians to make a distinction such as that between the objective and the subjective, or the visible and the invisible, or the merely legal aspect of the covenant and its goal: the communion of life with God. The danger is that too many assume that children of believers are automatically in the merely legal, merely objective, merely visible aspect of the covenant. In their understanding, the children must await a conversion experience, or at least a more mature understanding, before they can be counted as those who fully participate in the covenant. The Reformers would argue that they are in the covenant legally, objectively, and visible, because they are presumed to participate in the subjective, invisible, or communion aspects of the covenant.
Of course, God's promises cannot be taken lightly. His grace is not an excuse for antinomianism. His promise implies responsibility. God has appointed means to carry out His ends. One of the duties of the covenant is to train those under our authority in the ways of Christ (faith and repentance). We cannot expect the fulfillment of God's promises while neglecting the responsibilities of the same covenant. Thus Christian nurture and Christian education are supported, not undermined, by this doctrine.
"The truth is, if infant baptism were properly improved, if the profession which it includes, and the obligations which it imposes, were suitably appreciated, and followed up, it would have few opponents. I can no more doubt, if this were done, that it would be blessed to the saving conversion of thousands of our young people, than I can doubt the faithfulness of a covenanted God. Yes, infant baptism is of God, but the fault lies in the conduct of its advocates. The inconsistencies of its friends has done more to discredit it, than all the arguments of its opposers, a hundred fold." -Dr. Samuel Miller (1835)
"It is no small stimulus to our education of them in the serious fear of God, and the observance of his law, to reflect, that they are considered and acknowledged by him as his children as soon as they are born." -John Calvin (1559)
"The covenant idea of education had been extensively supplanted in the popular mind and 'well nigh lost' to the world...Instead of growing up with the spirit and character of members of Christ's family, appreciating their privileges and feeling their responsibilities, they were supposed to grow up with the spirit and character of the world. The children of the church, with the seal of God's covenant on their foreheads, were practically cast out, to be classed and thence to class themselves in form and feeling with the ungodly and profane..." (p. 153-154)
September 5, 2018
Though I haven't embraced the doctrine, Schenck is a good writer, and this was a helpful history of its practice in Presbyterian church.
February 17, 2010
What a wonderful book. Originally written in 1940 and reprinted by P&R in 2003, this book documents the original position of the Protestant Reformers on how children of Christians should be viewed. This view, he concludes after an extensive historical survey, is that children of Christians in the historic Protestant tradition, are viewed as being in the covenant and presumed to be Christians until later in life they reveal themselves by their fruits to be otherwise, and that such children are to be brought up in the kingdom not through spasmordic "conversion experiences" but by Christian nurture of parents and community.
He then documents the decline of this view with the obsessive onset of revival, particularly in America, where a tumultuous "conversion experience" involving emotional turmoil and terror at one's own sin, was the only true sign of conversion. This decline, then, he shows was resisted by the Prinston men such as Charles Hodge and Lynard Atwater.
Unfortunately their position was not heeded, and in many Presbyterian circles (not to mention the wider evangelical world) children of believers are still considered to be "non-Christians" until they pray the sinners prayer and give a public confession.
The book is especially surprising, considering the current controversy over the Federal Vision in Reformed Protestant circles. What is strange is that this book defends the same baptismal territory the FV does, demonstrating that, in this matter the FV men are correct and those who resist them know not what it is they resist. When you read books like the Auburn Avenue Theology: Pros and Cons and then this book, you can see clearly that the FV men stand with Luther and Calvin and Pipa, Clark and others stand with the revivalists and halfway-covenanters.
He then documents the decline of this view with the obsessive onset of revival, particularly in America, where a tumultuous "conversion experience" involving emotional turmoil and terror at one's own sin, was the only true sign of conversion. This decline, then, he shows was resisted by the Prinston men such as Charles Hodge and Lynard Atwater.
Unfortunately their position was not heeded, and in many Presbyterian circles (not to mention the wider evangelical world) children of believers are still considered to be "non-Christians" until they pray the sinners prayer and give a public confession.
The book is especially surprising, considering the current controversy over the Federal Vision in Reformed Protestant circles. What is strange is that this book defends the same baptismal territory the FV does, demonstrating that, in this matter the FV men are correct and those who resist them know not what it is they resist. When you read books like the Auburn Avenue Theology: Pros and Cons and then this book, you can see clearly that the FV men stand with Luther and Calvin and Pipa, Clark and others stand with the revivalists and halfway-covenanters.
Want to read
May 13, 2014"THE DOCTRINE OF COVENANT SUCCESSION IN REFORMED THEOLOGY
A major effort to offer just such an explanation was made by Lewis Bevens Schenck in a dissertation for Yale University, published in 1940 by the Yale University Press as The Presbyterian Doctrine of Children in the Covenant: An Historical Study of the Significance of Infant Baptism in the Presbyterian Church in America. It is a most valuable book, covering important ground not covered elsewhere. It is only further evidence of the problem that Schenck's book has been for so long out of print and is so little known by Presbyterian pastors. In my judgment, it is far more valuable and bears more directly on the necessities of the ministry than most books being read by them today.
Schenck's book, as the title indicates, is an historical study. It begins with an account of the doctrine of the status of children in the covenant as that doctrine was given its definitive construction as an aspect of Calvin's revolutionary ecclesiology. Building on his conviction that the covenant which God established between himself and Abraham contained nothing less than the promise of eternal life and that it was a spiritual reality and communion of life between God and man, [ Institutes of the Christian Religion, IV, xvi, 3; Schenck, pp. 69. ] Calvin proceeded to draw out the implications of the fact that Abraham's descendants were likewise participants in this covenant."
http://www.faithtacoma.org/doctrine/c...
A major effort to offer just such an explanation was made by Lewis Bevens Schenck in a dissertation for Yale University, published in 1940 by the Yale University Press as The Presbyterian Doctrine of Children in the Covenant: An Historical Study of the Significance of Infant Baptism in the Presbyterian Church in America. It is a most valuable book, covering important ground not covered elsewhere. It is only further evidence of the problem that Schenck's book has been for so long out of print and is so little known by Presbyterian pastors. In my judgment, it is far more valuable and bears more directly on the necessities of the ministry than most books being read by them today.
Schenck's book, as the title indicates, is an historical study. It begins with an account of the doctrine of the status of children in the covenant as that doctrine was given its definitive construction as an aspect of Calvin's revolutionary ecclesiology. Building on his conviction that the covenant which God established between himself and Abraham contained nothing less than the promise of eternal life and that it was a spiritual reality and communion of life between God and man, [ Institutes of the Christian Religion, IV, xvi, 3; Schenck, pp. 69. ] Calvin proceeded to draw out the implications of the fact that Abraham's descendants were likewise participants in this covenant."
http://www.faithtacoma.org/doctrine/c...
May 13, 2024
Argues convincingly that Revivalism has fundamentally changed how Presbyterians view conversion experiences, the place children have in Christ's Kingdom and the very importance of the church itself. It does so mainly by surveying the doctrine of children in the covenant from Calvin to the time of this book showing a major shift in our understanding and belief. It then looks at the Great Awakening in order to pinpoint the rough date of the sea change.
Passionately written but learned. A must for modern Presbyterians. Wouldn't be 100% sure of all his terminology when discussing Calvin's view but the direction he leans is undoubtedly correct.
Loved it.
Favourite part: the critique of the Great Awakening's effect on the church and her sacraments.
Passionately written but learned. A must for modern Presbyterians. Wouldn't be 100% sure of all his terminology when discussing Calvin's view but the direction he leans is undoubtedly correct.
Loved it.
Favourite part: the critique of the Great Awakening's effect on the church and her sacraments.
Read
January 15, 2019"The Presbyterian Church has a glorious doctrine received through the medium of John Calvin and the Westminster Standards. Yet the church as a whole does not know it. The historic doctrine of the church concerning children in the covenant and the significance of infant baptism has been to a large extent secretly undermined, hidden by the intrusion of an aberration from this doctrine." (p158)
(Review coming soon...)
(Review coming soon...)
November 16, 2015
This is an excellent book showing the historical issues surrounding the doctrine of infant baptism within the American Presbyterian church. The debate over why Presbyterians baptized children is the central theme of the book and how a Presbyterian should view their children. Are they believers, non-believers, or something else? Schenck believes that the historic and correct view is for Presbyterians to see their children as saved in the same sense as an adult member of the church.
September 11, 2011
This is one of my most favorite books, regardless of genre. But, especially anyone interested in learning more about the history of baptism in the Presbyterian Church, this is a must read and I hope it will influence how you think about baptism and our covenant children.
March 15, 2009
I found this book extremely helpful in explaining the current state of infant baptism in the church and the Baptist take over the last hundred years or so. Good read
March 15, 2009
Too bad more presbys don't believe this stuff.
August 3, 2012
Great picture of what Presbyterians used to believe (and some still do).
June 9, 2014
Read in 2013
January 9, 2016
I borrowed this from my pastor while exploring the Presbyterian view of baptism. Okay for understanding Presbyterian doctrine, but I seem to recall it relying much more on WCF than Scripture.
Read
March 4, 2018It is good
Displaying 1 - 20 of 20 reviews