Book Review: Covenantal Baptism by Jason Helopoulos

Jason Helopoulos’ short book on Covenantal Baptism is part of the “Blessings of the Faith” series. The book looks at baptism from a “paedobaptist” lens (paedo – infant). This continues to be a contentious point amongst Protestant denominations. The focus of the book is not to project a historical approach to infant baptism nor is it necessarily exegetical; rather, it looks at the biblical role of the covenant as it relates to the continuity between circumcision of the Old Testament and baptism in the New Testament.

In the first chapter entitled “The Kindness of God,” Helopoulos notes the representation of the sign of the covenant (circumcision and baptism) as it relates to communion with God. The sign itself does not save. Instead, the sign “distinguishes the people of God from the world” (32). In seeing this articulated in the life of Abraham, Helopoulos writes, “Circumcision was not a seal of Abraham’s subjective expression of faith … Rather, circumcision functioned as a seal of the righteousness that he received from God through faith” (33).

Chapter two builds upon the foundation of God’s kindness. Helopoulos looks at “The Fourfold Stream of Testimony” regarding baptism. He helpfully agrees that all Protestants believe in “believer’s baptism.” Meaning, Presbyterians certainly acknowledge that when one professes faith in Christ he is baptized based upon that profession (Westminster Confession of Faith, 28.4). However, the “burden of proof” falls on those who hold to “credobaptism” (confession of faith) as the testimony of covenantal continuity has been clearly expressed from the Old to the New. From a historical side, he writes, “No example exists in the New Testament of a child being born and raised in a Christian home and then postponing their baptism until they are an adult” (40). To build upon this, Helopoulos looks at how Peter’s sermon in Acts 2:38-39 echoes the promise given in Genesis 17:7, “the promise is for you and for your children.”

Another aspect of baptism is how culture has shaped our understanding of church practices, or, ecclesiology. The Western church has been increasingly individualistic. Meaning, the focus is upon the individual’s “personal testimony” as the means by which they are welcomed into the covenant community. This, however, is not the pattern from the Scriptures. Instead, being part of the covenant community of God by the sign of circumcision (OT) and now baptism (NT) is the explicit setting apart of children of believers from the world. Likewise, children of the covenant are given express privileges that others do not have. They are fed through the outward and ordinary means of grace, the preaching of God’s Word, prayer, and the sacraments. Helopoulos highlights these important elements.

The final three chapters look at how covenantal baptism is a blessing to the children, parents, and the church. To the children, baptism is something to look back upon which is strengthened, or confirmed, through faith. As Helopoulos writes, “The Spirit makes the waters of baptism effectual by grace alone through our faith alone” (61). There will always be, in his comparison, Ishmaels and Isaacs within the covenant community. Just as both boys received the sign of circumcision, the latter was the “child of promise,” the former, the child of the flesh, or works.

How is covenantal baptism a blessing to parents, or even the church? Baptism as a covenantal sign/seal as opposed to an individualistic profession of faith, is a corporate act. In our tradition in the PCA, the family of the child are asked a series of questions and take vows before the Lord that they will raise their child up in the admonition and teachings of the Lord. An additional element, which is optional in the PCA’s “Book of Church Order,” is my personal favorite: “Do you as a congregation undertake the responsibility of assisting the parents in the Christian nurture of this child?” (BCO 56-5). We see that not only is baptism important to the family but also to the church. It is a corporate responsibility to be faithful to the Lord in walking alongside of parents.

Helopoulos concludes with a short section on common questions related to baptism. You could think of it as a FAQ (frequently asked questions). Though lacking in strong exegesis or theological constructs, Helopoulos provides a succinct summary of covenantal baptism from the biblical lens while exploring some historical aspects of baptism and drawing from passages in Scripture, pulling from Reformed confessions of faith, and exploring the theological continuity between the old and new testament.

I would recommend this book to anyone who is unsure of covenantal baptism, or even those who want a firmer grasp on the message, mode, and meaning of baptism. For this reason, I give his book 4/5 Tulips 🌷🌷🌷🌷.