At baptism, we celebrate our new life in Christ

My Brothers and Sisters in the Lord:

As I continue my catechesis on the sacraments, this month of April, I would like to focus on the sacrament of baptism. On Holy Saturday, April 15, thousands of people will be joining the Christian faith through the waters of baptism here in the archdiocese and all around the world. Our Lenten journey originally started as a time of intense prayer and fasting with and for those preparing for baptism. And so, it is fitting that we reflect on this foundational sacrament which gives us access to all the other sacraments, a sacrament that makes us children of God and heirs of eternal life.

Sacraments of initiation
It is not really proper to speak of baptism apart from confirmation and the holy Eucharist; these three sacraments together constitute initiation into the Church. The Eastern Rite Churches have preserved the unity of these three sacraments as one Rite of Initiation; whether it is a child or adult, the one being initiated, receives all three sacraments at the same moment. In our Western, or Latin, tradition, the custom has been to separate the sacraments with baptism usually being given to an infant, confirmation to someone in early adulthood, and holy Eucharist around the age of 7, the age of reason. Although the timing and order may vary, all three sacraments should be thought of as various stages in the process of initiation — being washed clean of sin and given the life of the Holy Spirit, being sealed with the same Holy Spirit, and then, coming to share at the Lord’s Table.

Names for the sacrament
The word “baptism” actually comes from a Greek word that has to do with plunging or immersing; in the Jewish custom and in the early Church, baptism was understood to be a dying unto one way of living and a birth to a new way of living. St. Paul uses this symbolism in Romans chapter 6, a passage read at the Easter Vigil; he speaks about being buried with Christ in the death of baptism and rising to new life with Him as we come up and out of the water. The sacrament is also referred to as a sacrament of regeneration, for by the gift of the Holy Spirit, we are truly “born again.” It can also be called the “sacrament of enlightenment,” for the gift of the Holy Spirit within us shows us how to live according to the ways of Christ.

Foreshadowings of Christian baptism in the Hebrew scriptures
In the prayer used for the blessing of water at the Easter Vigil and at times when the sprinkling rite is used in the liturgy, there is the theology of the history of baptism in the Scriptures. The prayer of blessing begins with reference to the Holy Spirit breathing upon the waters at the dawn of creation, making them a wellspring of all holiness. It then goes on to note that the waters of the flood show the power of water as a force that brings about an end to sin and a new beginning to goodness. Of course, the primary image of water in the Scriptures is the experience of the Jewish people as they crossed the Red Sea from slavery to freedom, from death to life. The crossing of the Jordan River is also mentioned in the prayer because it was a significant line of demarcation as the Jews entered the Promised Land; in the same way, baptism represents our “passover” into the Lord’s Kingdom.

The witness of New Testament on baptism
The prayer of blessing also highlights New Testament examples of baptism and its meaning and power. The prayer notes that Jesus Himself was baptized by John in the Jordan River. Though He did not need to be baptized, Jesus chose to be baptized as an example and as a sign of solidarity with the human condition. According to the Fathers of the Church, Jesus Himself made holy the waters of the Jordan River and pleaded with John to grant His request of being baptized. The prayer also notes that blood and water flowed from the pierced side of Jesus on the cross — a foreshadowing of the sacraments of baptism and Eucharist. Finally, the prayer recalls that Jesus sent His disciples to preach and baptize.

Baptism in the life of the Church today
For most people, baptism occurs at infancy. Some of our Protestant brothers and sisters defer baptism until the person is of age to truly choose to become a Christian. Our Catholic tradition honors the custom of infant baptism for many reasons. In the very earliest days of the Church, as adults were converted, quite often their whole family was baptized with them, including children. Around the time of St. Augustine, as the theology of original sin developed, there was a more compelling and logical need for baptism of infants. While the Catholic catechism no longer refers to limbo for unbaptized children, nonetheless, we see the abiding significance of infant baptism. This practice underscores the gratuity of grace — that is, the initiative for salvation comes not from us but from God. Secondly, the child is baptized on the basis of the faith of his or her parents and the faith of the whole community.

The faith of the community is of course expressed in a very powerful way in the role of the sponsors, or godparents. Just as a person needs a sponsor to join an organization or club, the sponsors pledge to support and sustain the person seeking baptism; they pledge to be a model and a voice of encouragement for the person about to be baptized. For this reason, at least one of the sponsors needs to be a practicing Catholic.

The ceremony of infant baptism
Baptism begins with a simple entrance rite, during which parents and godparents are questioned about their faith and intentions. The child is then welcomed into the Christian community as the celebrant (and others) make the sign of the cross on the baby’s forehead. A Scripture reading or readings follow with a homily and a series of petitions or Prayer of the Faithful. Then comes the Litany of the Saints; at all major Church events, we invoke the names of the saints because they remind us that we are part of a long tradition of faith. In fact, most of us are named for a particular saint.

The prayer of exorcism is then pronounced over the child, a prayer asking that any evil be cast out of the child that he or she might truly become a temple of the Holy Spirit. Then follows the first anointing, the anointing with the Oil of Catechumens. Ideally, this anointing takes place on the chest of the child to symbolize God’s protection. The second anointing — with Sacred Chrism — follows after the Baptism.

The next part of the ritual is the prayer for the blessing of the water, a prayer I have already mentioned. Then is the very important moment of the Profession of Faith on the part of the parents and sponsors in the name of the child. There are six questions — three about turning away from the devil and his empty works and empty promises and three questions about belief in the persons of God — the Father, the Son and the Holy Spirit. Following that profession of faith, the parents and godparents step forward for the actual immersion of the baby or the pouring of water over the head of the child. This is, of course, the essential moment of the sacrament as the priest or deacon pronounces the words, “I Baptize you in the name of the Father, and of the Son, and of the Holy Spirit. Amen.”

As an aside at this point, it might be helpful to note who can baptize. Ordinarily, the minister of baptism is a priest or deacon and the ceremony is done in church. If there are extraordinary circumstances and the child is in risk of dying, baptism may take place in the hospital or at home; in such cases of emergency, a layperson can pour the water and say the formula. Even in these cases, however, the other ceremonies should be supplied later in the church.

After the actual pouring of the water, the anointing with Chrism on the crown of their head follows, as does the placing of the white garment and the giving of a lighted candle. All three of these symbols give further expression to the gift of the Holy Spirit coming to life within the child. The white garment represents our call to be pure and the dignity of the person. The prayer of anointing with Chrism reminds the newly-baptized that he or she has now become a member of the Body of Christ and shares in the three-fold mission of Christ as Priest, Prophet and Shepherd King. The lighted candle represents the abiding presence of Christ and His Spirit.

The Church teaches that baptism imparts an indelible character — that is, there is a permanent and enduring effect of the sacrament throughout the life of the person. We are baptized only once in our lifetime and even those who come into the Catholic communion of faith and have already been baptized are simply received and confirmed; they are not rebaptized.

Baptism: A sacrament ofand for the Church
The ceremony of baptism concludes with the recitation of the Lord’s Prayer and a blessing for the mother, the father, and all those assembled. Ideally, the ceremony takes place with others also being baptized for Baptism celebrates incorporation into the family of the Church. The preferred day for baptism is Sunday, the day of the Lord’s resurrection and in ideal circumstances, baptism can be celebrated within the liturgy of Sunday Eucharist with the whole community assembled. Practically speaking, most often, baptisms take place on a Sunday afternoon.

It is also helpful to remember in our tradition there is also something called “baptism of desire” and “baptism of blood.” For those people who have a hope and intention of being baptized but died beforehand, we speak of baptism of desire. For those who are martyred for the faith even though not yet formally baptized, we truly can speak of a baptism of blood.

In summary, we could say that the sacrament of baptism has two effects in our lives — first and foremost, it allows us to share the life of God; we receive the Holy Spirit in our hearts and become sons and daughters of God. Because of the Holy Spirit, we are incorporated into Christ’s Body, the Church. Secondly, baptism also washes away all sin. These two effects go together — the washing away of sin and the receiving of new life.

Rite of Christian Initiation of Adults
As I mentioned at the beginning of the column, many become baptized as adults; Vatican II restored a very beautiful process of preparation and celebration known as the Rite of Christian Initiation of Adults. In that ritual, after a period of preparation and catechumenate on the first weekend of Lent at the Cathedral, there is a Rite of Election and from that time onward, candidates are referred to as “the elect” for the Easter sacraments. They receive these sacraments on Holy Saturday night at the Easter Vigil. In the Easter experience, in keeping with ancient custom, they are baptized, confirmed, and receive their first Eucharist at the same time. This process is a wonderful gift to our Church in the last several decades and truly revitalizes all who participate in it. As you look forward to Holy Saturday, I encourage you to consider participating in the Easter Vigil at your home parish or joining me at Blessed Sacrament Cathedral. It is one of the most beautiful and inspiring liturgies of the Church Year!

As we live through these last two weeks of Lent, let us be conscious of the great gift of the sacrament of baptism, praying with and for all those who will be baptized this Easter. Let us also remember parents and sponsors, and all those who have the privilege of helping to form and shape people in the ways of faith. May all of us truly live our calling to be sons and daughters of the Father through Jesus Christ and the Holy Spirit in our hearts.

A culture of vocation
Finally, before concluding the column, I would like to make mention of the reason I am doing this series on the sacraments. Throughout the calendar year 2006, we are trying to develop within the archdiocese a “culture of vocation,” acknowledging the many ways we are being called, gifted and used by God to build up the Church and to work for the conversion of the world and the dawning of His Kingdom of truth, justice and peace. Our baptism into Christ is the very beginning and center of all Christian vocations.

Our specific vocations follow from and flow from our baptism; they represent a way of concretely living out the relationships we began with Christ and the Church through the waters of baptism. Whether it be marriage or single life, religious life or priesthood, all these states of life are specific ways of living what we profess because of our baptism. Other forms of service within the Church also are extensions of our baptismal vocation. Everything begins with baptism, the primary sacrament.

As we renew our baptismal commitment this Easter, let us take time to consider how we are living out the full implication of our baptismal vocation in the particular circumstances of our lives at this time.

Your brother in the Lord,
†Adam Cardinal Maida