Faith as a Baptismal
Experience
1. The Baptismal Formula
The formula “ὁ
πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστός” seems to point also to the baptismal
experience of the Christians. The parallelism with 5:5 and with the formulas of
ὁμολογεῖν in 2:22–23 and
4:2, 3, 15 shows that for Jn ὁ Χριστός here means the
same as “ὁ υἱὸς τοῦ Θεοῦ”. The confession of faith in the Son of
God belongs to the oldest Christian baptismal confession. This is shown
especially by Acts 8:36f where, in the opinion of Cullmann, we can see probably
‘das älteste Taufritual’. The fact that this faith in the Son of God introduces
the next section 5:5–12, which certainly speak of Baptism, shows also the
connection of this formula with baptism.
The idea of victory (νίκη) in this context (vv. 4–5) also points to the event of baptism. W.
Nauck brings two texts from Apoc 3:12 and 21:6 to prove the baptismal character
of this victory. The fact that it is connected with divine birth and with faith
in the Son of God (1 Jn 5:4–5), introducing the texts speaking of baptism,
shows certainly that it is a victory connected with baptism.
2. The Baptismal Tradition
The very baptismal elements in 1 Pet 1:3–22, which Jn probably used in
1 Jn 2:29–3:10 to describe the divine sonship also connect the divine sonship
with faith. Comparing 1 Jn 3:2 with 1 Pet 1:6–9 the ‘seeing Christ’ is seen as
the attainment of perfection of faith in Christ (… Χριστοῦ ὅν … μὴ ὁρῶντες πιστεύοντες).
All these considerations seem to point to faith here as an experience
that had its beginning in Baptism. Faith in Christ, namely, faith in his divine
sonship (cf. 5:5) and in his salvific work (cf. 5:6) was the beginning of
Christian life through baptism. This faith at the beginning of Christian life
brought with it the divine birth and is ever active in him who remains begotten
of God (cf. Jn 1:12–13). A man remains begotten of God, in the abiding power of
this divine begetting (γεγέννηται)
as long as this faith remains ever active (ὁ πιστεύων) in him. This leads us to the conclusion
that the relation between faith and divine sonship (birth) is not merely a
relation between a visible reality and an invisible reality that is manifested
in this visible reality. It is a relation between two realities that go
together, if they are not identical. (Matthew Vellanickal, The
Divine Sonship of Christians in the Johannine Writings [Analecta Biblica
72; Rome: Biblical Institute Press, 1977], 322-24)
