You won’t find the word “disproportionism” in any dictionary worth its salt, so feel free to stop the googling. I admit that this is not the queen’s English, but in a world where “isms” abound it is important for us to know about the dangers of them all, whether “relativism,” “anti-supernaturalism,” “post-modernism,” or whatever other dubious “isms” may exist that are worthy of refutation.
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Such is the case with the topic I’d like to address in this article. For some reading this, the term “Hyper-Calvinism” might no yet have entered their sphere of cognizance, however there are subtle ways in which they might already have been influenced by it. In broad strokes, Hyper-Calvinism is a misrepresentation of “good” Calvinistic teachings or tenets, the majority of which I personally can vouch for. Within a Calvinistic framework, these teachings, although biblical, get inflated, magnified, or for the lack of a better word, get “pumped-up” to the point of being disproportionate, leading to what I like to call "theological disproportionism.”

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The New Testament sign of the believer is undoubtedly the sign of baptism. But what exactly does this look like? Some have said that the Old Testament, 8th-day circumcision is what controls our understanding of baptism and would therefore see it as something that is done with babies as a sign of the New Covenant. They would argue that since circumcision was the sign of the Old Covenant, so infant baptism — which seems to be the best possible transition from Old Covenant times to New Covenant Times (New Testament times) — would be the best possible transition from circumcision to baptism.

However, is this a good deduction to make with regards to the church’s current obligation to signify salvation through baptism (Matt. 28:19)? Is the church’s present-day practice of baptism mainly a vestige of a period in salvific history that, historically speaking, was symbolised by males only? That could hardly be the case in light of New Testament examples
of believers, whether male or female, who were baptised after coming to faith in the Lord Jesus.

The argument between infant baptism (paedobaptism) and believer’s baptism by immersion (credobaptism) therefore mainly centres around this issue that involves its definition in New Testament times. If we define it in terms of a rehashed, reshuffled, or changed 8th-day circumcision, then it could perhaps make sense that babies should be baptised. But if it can be proven that it became the New Covenant sign of the believer, which is really a sign in its own right, then one could make a strong case for believer’s baptism. 

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Let’s just say, it’s difficult not to brag at times, especially when the world is often filled with people who like to gloat about all their accomplishments. They like to talk about all their successes in life and somewhat expect any unsuspecting bystander to be okay about hearing about their jobs, the places they have traveled, the people they know and the things they have amassed throughout their years.

It can be tempting for Christians to want to play the same game when facing someone like this. Even Christian to Christian we can be tempted to want to share in the narcissist hobby of bragging, boasting, “tooting our own trumpet,” call it what you will. Scripture does not allow for this kind of behaviour. Of all people Christians should be known for their humility. We are not people who goes around bragging about our accomplishments. The reason is simple. Everything that we have become in Christ is because of what God has done for us in Christ...

But if there is any reason for bragging, any reason for triumph, any reason for letting the world know about it, let it be Christ. He is our only reason for boasting. The apostle Paul explains this so well in 1 Corinthians 1 where he talks about the worth of the cross, or the worth of Christ as the Saviour of the world. As he does so, Paul focuses his explanation of the cross, and in particular, its uncomplicated message on two broad groups, the Jews and the Gentiles.

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