Large Catechism: Holy Baptism (Part Two)
Concerning the Purpose, Power, and Benefit of Holy Baptism
Below is my translation of Luther’s explanation of the purpose, power, and benefit of Holy Baptism in the Large Catechism. The German text comes from the 1580 Dresden Book of Concord. Square brackets indicate my own notes and additions.
Concerning Baptism (Part Two)
Translation
[23] Second, because we now know what Baptism is and how it is to be regarded, we must also learn why and to what end it has been instituted, that is, what it benefits, gives, and creates. Such cannot be grasped better than from the words of Christ, namely, “Whoever believes and is baptized will be saved” [Mark 16:16]. [24] Therefore, grasp it in the most simplest way in this manner, that this is the power, work, benefit, fruit and end of Baptism: to save [see also 1 Peter 3:21]. For no one is baptized for the reason that he would be a prince, but rather, as the words say, that he would “be saved.” [25] Now one knows well that to “be saved” means nothing other than to be redeemed from sin, death, and the devil [Colossians 1:13–14], to come into Christ’s kingdom [John 3:5], and to live with Him eternally.
Translation
[26] Here, you see once more how precious and worthy Baptism is be considered, because we obtain such inexpressible treasure therein, which also indicates that it cannot be a poor pure water, for pure water could not do such; however, the Word does such, and (as said above) God’s name is in it. [27] Now where God’s name is, there must also be life and salvation so that it is called a divine, blessed, fruitful, and grace-rich water; for through the Word it receives its power so that it is a “bath of rebirth” [λουτρόν παλιγγενεσίας] as St. Paul also calls it in Titus 3[:5; see also Ephesians 5:25–27].
Translation
[28] Now, as for what our clever fellows, the “new spirits” [i.e., the Anabaptists] profess that “faith alone saves, but the work and external thing do nothing to this end.” We answer, “Certainly, nothing does anything in us other than faith,” as we will still hear further [in the third part]. [29] But the blind-leaders [see Matthew 15:14] do not want to see this, that faith must have something that it believes, that is, to which it holds onto, and upon which it stands and rests. In this way, faith only clings to the water and believes that it is Baptism, in which there is pure salvation and life; not through water (as said enough) but as a result that it is incorporated with God’s word and ordinance, and His name adheres in it. Now, when I believe such, what else is it than that I believe in God, as the one who has given and planted His Word therein and has set forth this external thing for us in which we could grasp such a treasure?
Translation
[30] Now they are so brilliant that they separate from one another faith and the thing to which faith adheres and is bound, even if it is external. Indeed, it shall and must be external so that it one might grasp and comprehend it with senses, and so that it thereby can be brought into the heart; just as the entire Gospel is an external oral preaching. In summary, whatever God does and works in us, He wants to work through such external ordinances. Where He now speaks, indeed, wherever and through whatever means He speaks, there faith ought to look and ought to hold onto. [31] Now here we have the words, “Whoever believes and is baptized will be saved” [Mark 16:16]. To what else are these words spoken other than to Baptism, that is, the water grasped in God’s ordinance? Therefore, it follows that whoever rejects Baptism [also] rejects God’s Word, faith, and Christ, who directs us to it and binds us to Baptism.