Baptism

We know from evidence in the New Testament that Baptism has been practised in the Church from its very beginnings.  Although the scriptures tell us almost nothing about how Baptism was practised they do tell us why the early Church saw Baptism as vital.  

In the letters of Paul as well as 1John and 1Peter, a theology of Baptism emerges: it is through Baptism that we are incorporated into the death, burial and resurrection of Jesus, and into the body of Christ – the Church.  By this incorporation, we share in the salvation that Jesus has attained for us.

Ancient texts from the 2nd and 3rd centuries concur with this theology of Baptism and also tell us much more about the practice of Baptism from those times.  As we have seen, initiation into the faith community then was celebrated in a single ceremony with several ritual actions.  In time, parts of this ceremony came to be defined as the Sacrament of Baptism.

Baptism of Infants

Although there is no explicit evidence, it seems likely that the Church has always baptised infants.  Acts 10 tells of the whole “household” of Cornelius being baptised; sources from the early 3rd century indicate the inclusion of infants in their parent’s arms in the celebration of Christian Initiation.  

Certainly, by the time of Augustine (late 4th–early 5th century), infant Baptism was a common practice. 

In fact, it was Augustine who defended the practice of infant Baptism when it was subjected to criticism from various quarters.  Augustine insisted that, since Baptism is necessary for salvation, infants can and should be baptised.

The Effects of Baptism

Whether it is celebrated with infants, with older children, or with adults in the RCIA, the meaning of Baptism and what it accomplishes remain constant:

 ‘Baptism incorporates us into Christ and forms us into God’s people.  This first sacrament pardons all our sins, rescues us from the power of darkness, and brings us to the dignity of adopted children, a new creation through water and the Holy Spirit.  Hence we are called and are indeed the children of God.’ 

The Role of the Faith Community

Baptism, like all of the Church’s sacraments, can never be understood as a private celebration but rather as an action of the whole Church.  

The RCIA (arts. 4, 9) and the Rite of Baptism for Children (art 4) make it clear that participation by the faith community is an essential element prior to, during and after the celebration of the sacrament of Baptism.  

‘Therefore the community must always be fully prepared in the pursuit of its apostolic vocation to give help to those who are searching for Christ.’ (RCIA, art. 9)  

This is a responsibility that we often overlook and it should challenge us, as faith communities, to investigate ways of fulfilling that responsibility.

The Rite of Baptism

The high point of the celebration is the baptismal washing and the invocation of the Holy Trinity.  But before that, there are preparatory rites and afterwards there are explanatory rites.

Preparatory Rites

There may be some variations in the timing and sequence of the preparatory rites within the RCIA and overall, these may vary slightly from those in the Rite of Baptism for Children.  However, the elements are the same for both.

* Those to be baptised are  named or called by name and are welcomed by the Christian community.

* The Sign of the Cross is traced on their forehead and they are claimed for Christ.

* The Word of God is proclaimed – hearing and responding to the Word of God is fundamental to Christian life.

* The candidates are anointed with the oil of catechumens:  “We anoint you with the oil of salvation in the name of Christ our Saviour; may he strengthen you with his power”.

* The water to be used is blessed:  “We ask you Father, with your Son to send the Holy Spirit upon the water of this font”.

* There is a renunciation of sin and profession of faith – the faith into which one is to be baptised.

Baptismal Washing and Invocation of the Trinity

This can be done either by total immersion or by pouring water over the head.  Total immersion signifies more explicitly being buried with Christ and rising to new life with him as a ‘new creation’.

The words invoking the Trinity are spoken as the Baptismal Washing takes place:

 “I  baptise you … in the name of the Father, and of the Son, and of the Holy Spirit.”  

The Baptismal Washing and the speaking of the words, together, both signify and bring about the effects of this sacrament.  The one baptised dies to sin and enters into new life – a sharing in the life of the Blessed Trinity.

Explanatory Rites

These rites give expression to (explain) the effects of Baptism.

 The newly-baptised are anointed with the Oil of Chrism, reminding them that they are now members of the Body of Christ who was anointed Priest, Prophet and King.

 They are clothed with a white garment, symbolising that they are a ‘new creation’ and that they are “clothed in Christ”.

  lighted candle (lit from the Paschal Candle) is presented, to show that the newly baptised have ‘been enlightened by Christ’.

 A prayer is prayed over the ears and mouth of the newly baptised, so that they may hear and proclaim the Word of God.

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This article was originally published in ‘Sacraments of Initiation’. ©  Diocese of Parramatta. 2002, 2007. Reprinted with permission.