BAPTISM

Prenotes

1595. In keeping with the Churchs sacramental renewal, our exposition of Baptism shall focus on the
Baptism of adults (cf. CCC 1247). For only with adults can the full reality of the sacrament be
brought out. But this pertains equally to our common Filipino practice of Infant Baptism. For it is on
the adult faith of the parents, the god-parents and sponsors, that the responsibility falls for developing
the seed of faith received by the infants in Baptism.

1596. A second prenote concerns the practical aim to directly respond to the popular reductionist idea
of Baptism with the Churchs renewed teaching. Most Filipino Catholics have a general idea of
Baptism, but little interest in how it works. Nor despite the catechesis or religious instruction they
may have received, do they have any clear idea of what Baptism has to do with their ordinary daily
lives, even their spiritual lives.

Therefore our presentation of the essential Church teaching on Baptism is structured to deepen
the popular understanding and reveal the truly inspiring life-giving reality of Baptism. The following
table presumes the fundamental CONTINUITY of the Churchs teaching on Baptism, and simply aims
at highlighting the renewal inspired by Vatican II.

Churchs Teaching on Baptism

1597. Popular Understanding

Churchs Teaching

Baptism makes one think of:

Baptism truly means:

1. a. water

1. a. New life in Christ,

sharing in his dying and rising with him which includes the

forgiveness of original sin and all personal sins

b. washing away original sinb. through the cleansing power of water and the Spirit;

a. entry into Church building; 2. a. Incorporation into the Christian community, Christs

Body

b. babies

b. of adults and babies

c. passive reception

c. Sacrament of the Churchs faith

d. clerical ritual

d. a personal prayer of those celebrating the sacrament

e. works automatically

e. receiving the transforming grace of Baptism effecting

conversion and drawing to an ever deeper Christian

commitment.
3. a. once-for-all ritual

3. a. a ritual calling for a life of Christian discipleship

b. no active influencing

b. influencing our daily life by

power in ordinary life

being the permanent source of sharing in Gods own life in

Christ;

c. single past event

c. a single event grounding the baptized whole future life-

process, as manifested in the yearly liturgical renewal of

Baptismal vows.

1598. Baptism, then, is presented here under three major headings: 1) new life in Christ through water
and the Spirit, and by dying/rising with Christ in sharing his Paschal Mystery; 2) incorporation into
the Church through the sacrament of Faith; and 3) sharing the Trinitarian divine life in an on-going,
progressive way that looks ever to the future.

New Life in Union with Christ

1599. Baptisms first effect is to unite the baptized with Christ, their Risen Lord. How this union is
effected is biblically developed in two ways: through the symbol of water and Gods Spirit, and
secondly, by sharing in Christs baptism of his Paschal Mystery. Both ways are superbly presented
for us in the Easter Vigil liturgy (cf. CCC 1217).

Genesis (Chapters 1-2) presents Gods creation of the world, with His Spirit hovering over the
waters. The Church prays: Almighty God you created all things. . . Help us to perceive your new
creation by which you redeemed your people through the sacrifice of our Passover, Jesus Christ. St.
Paul had reminded us that if anyone is in Christ he is a new creation. The old order have passed
away (2 Cor 5:17).

And God said: Let there be light (Gen 1:3). So the Vigils Service of the Light celebrates
Christ our Light, symbolized in the Paschal Candle. Baptism is called enlightenment because the
baptized receive Christ the light of the world, (cf. Jn 8:12), the Word who is the real light which
gives light to every man (Jn 1:9). So the newly baptized, after having been enlightened (cf. Heb
10:32), become children of light (1 Thes 5:5). Since they are light in the Lord, they are
admonished: Live as children of light (Eph 5:8; CCC 1216).

Abrahams faith in offering his only son Isaac, (cf. Gen 22) prepares us for Christs

sacrifice, when God the Father did not spare his own Son, but handed him over for the sake of us all
(Rom 8:32). Through the Death and Resurrection of Christ, God fulfilled his promise to Abraham, the
father of all nations, to increase His Chosen People by His invitation to the new life of grace.

The Exodus deliverance of the Israelites from Egypt, the land of slavery, through the waters of
the Red Sea, is the Old Testament symbol of our deliverance from the slavery of sin through the
baptismal waters. The Churchs prayer proclaims that the Red Sea is a symbol of our baptism, and
the nation free from slavery is a sign of the Christian people. God who once saved a single nation
from slavery, now offers salvation to all through baptism (CCC 1221).

Isaiah the prophet speaks of the enduring love of the Holy One of Israel, Israels

Redeemer, who will never again deluge the earth with the Flood waters of Noah (cf. Is 54:5,9f). St.
Peter explained how Christ suffered and died that he might lead the unjust to God, and by his
Resurrection was given new life in the Spirit. This new life he communicates to believers through
baptism that cleanses their consciences from sin. As Noahs family was saved through water, so
Christians are saved through the waters of baptism (cf. 1 Pt 3:18-21). Early Christians saw in Noahs
Ark a symbol of the Church, and the dove as symbol of the Spirit.

5. God promised through His prophet Ezekiel (Chapter 36) to sprinkle clean water upon his
people to cleanse them from all their impurities, and to give them a new heart and place a new spirit
within them, taking away their stony hearts and replacing them with natural hearts (cf. Ez 36:25f). So
the Church prays to God: Send your Spirit of adoption on those to be born again in baptism.

6. The Vigils Epistle is Pauls description of dying-rising with Christ in Baptism. We were
buried with him through baptism into death, so that just as Christ was raised from the dead by the
glory of the Father, we too might live in newness of life (Rom 6:4). Baptism, then, is how we come to
share in Christs own death which he spoke of as his baptism. I have a baptism to receive. What
anguish I feel till it is over (Lk 12:50; cf. CCC 1225). Baptism for us is a radical immersion in Christ,
total allegiance to him. So Paul continues: His death was death to sin, once for all, his life is life for
God. In the same way, you must consider yourselves dead to sin but alive for God in Christ Jesus
(Rom 6:10f).

1600. Importance of Biblical Images. This extended sketch of the Biblical images of water and Spirit
is intended to correct the unreflected, superficial idea of water in the sacrament of Baptism that is
commonplace today. Most Filipino Catholics are surely not thinking of Bap-tismal water as a lifedeath reality. Nor is Baptism considered as relating us directly to Christ. Yet such is precisely the deep
meaning revealed in the Biblical narratives of Creation, the Flood, the Exodus, and Christs own
Paschal Mystery. A renewed understanding of Baptism for ordinary Filipino Catholics, then, depends
in great measure on how well they can grasp the deeper Faith-meaning of the Baptismal symbols. Can
water, Spirit, and Light really bring to mind and heart the depth realities of life, death, redemption, and
grace?

This goal challenges Philippine catechists today. But at least the true nature of Baptism is now
clear. In the Introduction to the Rite of Christian Initiation the Church explains: When people are
baptized, they share sacramentally in Christs death. . . For baptism recalls and actualizes the Paschal
Mystery itself, because by it men and women pass from the death of sin into life (RCIA 6).

Original Sin and Baptism

1601. Original sin in the context of Baptism refers not to the personal sin committed by the first
human beings and described figuratively in Gen 3:1-7, but rather to the sinful condition into which all
human beings as descendants of Adam and Eve are born, with the exception of Jesus and Mary Most
Holy. Such an inherited sinful condition or state consists essentially in the privation of sanctifying

grace.

The originating sin committed by Adam and Eve had and continues to have also other
disastrous consequences, both within each human being and on the environment in which we live.
Thus, not only do we experience a painful moral weakness in trying to do what our conscience tells us
to be right (cf. Rom 7:13-15), but also a certain inclination to evil, which has traditionally been called

concupiscence.

As a consequence of concupiscence and our moral weakness and personal sins, we find
ourselves in a society which is characterized by sinful structures, injustices, suffering, frustrations and
moral aberrations, which clearly stand against Gods original plan for mankind.

1602. Now baptisms sensible sign of washing with water symbolizes and effects a cleansing from all
sin and rebirth to new life in THE SPIRIT (cf. CCC 1263). Traditionally, original sin has been
described as a black mark to be washed off in Baptism. This image seeks to portray the hereditary
privation of sanctifying grace. It is the HOLY SPIRIT that frees us from sin. Put simply, we are in a
state of sin when Gods Holy Spirit does not dwell within us. Therefore sin is removed by the
coming of the Spirit. Baptism takes away all sin, both original and personal for adults, by signifying
and effecting the coming of the Holy Spirit. So St. Peter proclaimed at Pentecost: Be baptized. . .
that your sins may be forgiven; . . . then you will receive the gift of the Holy Spirit (Acts 2:37f). St.
Paul reminded Titus that God saved us through the baptism of new birth and renewal in the Holy
Spirit. This Spirit he lavished on us through Jesus Christ our Savior (Ti 3:5).

The core of original sin, then, is the privation of grace, which is removed by the coming of the
Holy Spirit effected in Baptism.

1603. This does not mean that the baptized no longer experience any effects of original sin. We all
remain in the world marked by the weight of evil that burdens us all. We must all continue to wrestle
with and resist our inner inclination to sin (concupiscence) (cf. Trent, ND 512). How then does
Baptism take away original sin? It does so by symbolizing and effecting the baptizeds saving
solidarity with Christ, within the Spirit-filled community of his Body, the Church. The struggle against
sin must go on, but now the baptized are marked with Christ, indwelt by the Spirit, and supported by
the Christian community. How else could the Father wipe away our sins except through the loving
embrace of the Spirit, joining us to Christ, our Savior, and to one another, members of his Body, the
Church?

1604. Summary. The main point of this section has been to explain that Baptism focuses on Christ,
not on washing away original sin. The core of Baptism is new life in Christ, a sharing in Christ, a
radical change of allegiance to Christ. It is a new birth; a birth unto hope which draws its life from
the Resurrection of Jesus Christ from the dead; a birth to an imperishable inheritance (1 Pt 1:3f).

Christ as the Primordial Sacrament means here not only that when anyone baptizes, it is
really Christ himself who baptizes (SC 7). It also means Christ himself is the goal and fullness for
which Baptism is administered. Jesus is the man completely immersed in God, his Father, whose
presence completely and perfectly fills Christs humanity. Jesus is the man for others because he is
utterly and totally for the Father. I am the good shepherd, I know my sheep and my sheep know me
in the same way that the Father knows me and I know the Father; . . . The Father loves me for this:
that I lay down my life. . . This command I received from my Father (Jn 10:14-18). The Father and I
are one (Jn 10:30).

All our celebrations of Baptism thus derive from Jesus, the Christ (the Anointed One), and are
ordered to bringing us into vital relationship with him, the Good Shepherd, our Savior.

Incorporation into the Church

1605. Baptisms second effect is to unite us with others as members of Christs Body, the Church (cf.
CCC 1267-70). The body is one and has many members but all the members many through they are,
are one body, and so it is with Christ. It was in one spirit that all of us. . . were baptized into one body.
All of us have been given to drink of the one Spirit (1 Cor 12:12f). This means that our personal
relationship with Christ is never any private affair we have created by ourselves, but always a loving
friendship that originates, develops and grows in union with fellow-members of Christs Body, the
Church. Our baptismal life is never a solitary, isolated thing, but a communal sharing with others in
Christ our Lord.

PCP II describes how, empowered through Baptism, the lay faithful act as the heart of the
Church in the heart of the world (cf. PCP II 424).

1606. Some Filipinos misunderstand this to mean merely that the Church is the place where people are baptized.
But obviously Church here refers not primarily to the physical building, but to the baptized persons forming
the Christian community. The Church IS the BAPTIZED PEOPLE! As such it does not just celebrate one action
called baptism, but is essentially constituted precisely by those baptized as disciples of Christ. Its unity is
grounded in the real presence of the Baptized One, THE RISEN CHRIST, the Head of the Body, the Church. The
__

__

is really Church only to the extent that it is the SACRAMENT of

the Risen Christ for all peoples. It makes the Risen Christ and his Spirit present in the world today.
Church

this community of the baptized

1607. St. Peter pictures this for us in exhorting his Christians to Come to him [Jesus], a living stone,
rejected by men but approved, nonetheless and precious in Gods eyes. You too are living stories, built
as an edifice of spirit, into a holy priesthood offering spiritual sacrifices acceptable to God through
Jesus Christ (1 Pt 2:4-5). Thus, in being incorporated into the Church, becoming living stones of
the spiritual house that is Christs Body, the baptized become a chosen race, a royal priesthood, a
holy nation, a people of his own, called out of darkness into his marvelous light. Once you were no
people, but now you are Gods People; once there was no mercy for you, but now you have found
mercy (1 Pt 2:9-10; cf. CCC 1268).

1608. Thus, Baptism confers a sharing in Christs very mission (cf. CCC 1270). Particularly in his
threefold office as Prophet, Priest, and King. Vatican II explains:

The baptized, by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house
and a holy priesthood, that through all their works as Christians they may offer spiritual sacrifices and
proclaim the perfection of him who has called them out of darkness into his marvelous light (cf. 1 Pt 2:410). . . Everywhere on earth they must bear witness to Christ and give answer to everyone who asks a
reason for their hope of an eternal life which is theirs (LG 10).

1609. Thus, the baptized are called to exercise their sharing in Christs priesthood (offer spiritual
sacrifices) and bear witness to Christ (proclaim, give answer) who is their Light. But this can take
place only in the spiritual house, the living community of members bonded together sacramentally
in Baptism.

By the sacrament of Baptism,. . . a person becomes truly incorporated into the crucified and glorified
Christ and is reborn to a sharing in the divine life. . . Baptism therefore constitutes the sacramental bond
of unity existing among all who, through it, are reborn. But Baptism of itself is only a beginning, a point
of departure, for it is wholly directed toward the acquiring of fullness of life in Christ. Baptism is thus
ordained toward a complete profession of Faith, . . . (UR 22).

1610. PCP II describes how the baptized are called to live prophetically as Christ lived, to witness as
He did, to the luminous coming together of Gospel and life. To the world they manifest and
communicate Christ, Christ who loves, Christ who serves, Christ who saves (PCP II 424).

Sacrament of Faith

1611. Baptism, then, is rightly called the sacrament of Faith in two senses. When people request
Baptism, they are questioned: What do you ask of Gods Church? They respond: Faith. They
realize they can only believe fully and authentically within the community of believers. But obviously
they would not ask for Baptism if they did not already possess some initial faith. Therefore, Baptism is
also the sacrament of that faith by which men and women, enlightened by the grace of the Holy
Spirit, respond to the Gospel of Christ (Gen. Introduction to Christian Initiation 3; cf. CCC 1253-55)

1612. Both the initial faith which prompts people to ask for baptism, and the baptismal grace
deepening that faith, are clearly shown through the catechumenate of the restored Rite of Christian
Initiation of Adults. It presents us with a model not only for becoming a Christian, but for remaining a
Catholic Christian. Its core reality is conversion of adults to Christ and his mission, a dynamic
process of Christian Faith formation which involves the whole community in a variety of ministries

that focus on the Word of God and dominant Church symbols. The process includes four major
periods, each separated by a particular liturgical ritual:

Pre-Catechumenate Period of evangelization, leading to the Rite of Enrollment as Catechumens;

Catechumenate Period of catechetical instruction leading to the Rite of Election;

Period of Purification and Enlightenment, preparatory for the Reception of the Sacraments;

Period of Deepening (Mystagogia), or the time of developing the Christian experience by entering
more fully into the life and communion of the faithful.

1613. The RCIA clearly shows that Baptism is not something just passively received, but rather
demands a proper disposition of soul and an active, personal response that continues throughout the
faith life of the baptized. Baptism thus is really a PRAYER EVENT that involves a radical turn
around, aconversion, a passage from one way of living to a radically different way. But this
change is not produced by any automatic or magical power of Baptism. Rather, Baptism offers an
initial grace, a new relationship with the Risen Christ in the Spirit, within the Christian community. Its
perduring effectivity depends on the baptizeds continuing cooperation with grace in personal
persevering effort.

1614. This is clearly shown by the numerous apostolic exhortations to recently baptized Christians. To the
Ephesians St. Paul wrote: Lay aside your former way of life and the old self which deteriorates through
illusion and desire, and acquire a fresh, spiritual way of thinking. You must put on that new man created in
Gods image, whose justice and holiness are born of truth (Eph 4:22-24). In the Letter to the Hebrews we
read: Let us lay aside every encumberance of sin which clings to us and persevere in running the race that
lies ahead; let us keep our eyes fixed on Jesus, who inspires and perfects our faith (Heb 12:1-2).

1615. Sharing the Divine Life. From this new life in Christ and being united in his Body, the Church,
Baptism is the effective symbol of our sharing in the divine life. We become a new creation (cf. 2
Cor 5:17), sharers in the divine nature (cf. 2 Pt 1:4) __ not simply creatures any more, but children of
God (cf. 1 Jn 3:1), through THE SON, Jesus Christ, (cf. Gal 4:4-7) in the Holy Spirit, who dwells
within us (cf. 1 Cor 6:19). Thus Baptism ushers us into sharing the very life of the Trinity. Baptism is
heaven-sent regeneration. . . culminating in the invocation of the Blessed Trinity. Signed with this
name, the baptized are consecrated to the Blessed Trinity and enter into fellowship with the Father, the
Son and the Holy Spirit (Gen. Introduction to Christian Initiation 5). This is expressed in the
Baptismal formula: N. . . , I baptize you in the Name of the Father, and of the Son, and of the Holy
Spirit.

The ordinary ministers of baptism are: the Bishop, priest and deacon. In case of necessity, any
person, even someone not baptized, can baptize if he or she has the intention of doing what the Church
intends to do, and uses the Trinitarian baptismal formula (cf. CCC 1256).

1616. But the problem for many Filipinos with these lofty biblical faith-assertions is that they seem so
far away from ordinary daily living, even Christian living. In such a situation, a general rule is to go
directly to the Gospels and see what all this means in the life of Christ.

We know that John the Baptists baptism was not a sacrament, but a baptism of repentance,
ushering in the new age of the coming of the Messiah. Jesus came to be baptized by John as a sign that
he IS the new age in person. In the Gospel account of Jesus baptism, we can see more concretely
what this sharing the divine life really means. First, there is the Spirit appearing as a dove, recalling
the Old Testament accounts of creation and the Flood. Then Christs definitive identity and Messianic
mission are revealed: You are my beloved Son, on you my favor rests (Mk 1:11). Finally, with the
heavenly voice, the Spirit symbolized in the dove, and the Incarnate Son emerging from the Jordan,
the Blessed Trinity is revealed to us in action.

1617. More importantly, Christs baptism inaugurated his whole public ministry, climaxing in his
Passion, Death and Resurrection. Jesus emerged from the waters of the Jordan as he would rise from
the tomb at his Resurrection. He was anointed with the Spirit, manifesting his divine Sonship, in
which we all share as he promised. The heavens were opened to Christ as he would open them for all
persons when he ascended to his Father. What we have in Christs own baptism is the anticipation, the
ritual enactment, of the whole drama of his redemptive mission. And we have seen how St. Paul
claims that through the Sacrament of Baptism, we share in Christs very life and mission.

1618. But how? How does our ordinary, daily life, actually share in Christs? Briefly, the key is the
Holy Spirit, the interior, indwelling source of our life of grace. PCP II warns that the laity must not
be deprived of the exercise of their charisms. By this exercise, they fulfill their baptismal
responsibilities (PCP II 429; cf. LG 18; AA 24).

What this means is that with Gods Spirit within us, we actually share the divine life. The Spirit
helps us to have faith in God, hope in Gods fidelity and mercy, and respond to God in love. In other
words, the Spirit helps us to begin to think like disciples of Christ, overcome problems, and be
outgoing in love rather than turned back on ourselves. This sharing in Christs own life is spelled out
more practically in terms of the gifts (cf. Is 11:2-3) and fruits (cf. Gal 5:22f) of the Spirit. But this is
not any magical formula that automatically divinizes us. Rather it is a life-long process that needs to
be confirmed and constantly strengthened by our free cooperating with Gods grace.

Current Questions on Baptism

1619. Necessity of Baptism for Salvation. The Church teaches that Christ is the one Mediator, and
the Way of salvation. . . In explicit terms, he himself affirmed the necessity of faith and baptism (LG
14). Jesus warned Nicodemus: No one can enter into Gods kingdom without being begotten of water
and Spirit (Jn 3:5). Marks Gospel has: Whoever believes and is baptized will be saved; whoever
does not believe will be condemned (Mk 16:16; cf. CCC 1257-58).

But what of all those who are not Christian, and have never been baptized with water and the
Spirit? We know that God wills all men to be saved and come to know the truth (1 Tim 2:4-6).
Therefore, the Church also teaches that:

those who, through no fault of their own, do not know the Gospel of Christ or his Church, yet sincerely
seek God, and moved by grace, strive by their deeds to do His will as it is known to them through the
dictates of their conscience, can attain eternal salvation (LG 16).

1620. This has traditionally been called baptism of desire, since by their lives these persons show
an implicit desire for baptism. Likewise, those who, although they have never been baptized with
water, die for the faith or for perfect charity, are said to have gained salvation through a baptism of
blood. Moreover, Vatican II has directly linked the salvation of these non-baptized with Christs
Paschal Mystery:

For since Christ died for all and since all are in fact called to one and the same divine destiny, we must
hold that the Holy Spirit offers to all in a manner known only to God the possibility of being made
partners in Christs Paschal Mystery (GS 22; LG 16; CCC 1258-60).

1621. The same action of Gods loving Providence could confidently be applied to unbaptized children. The
Church does not know of another way for infants to be saved except by Baptism. However, she entrust the
unbaptized children who have died to Gods mercy upon his will of universal salvation. Contemporary Church
teaching, in fact stresses Gods universal salvific will as well as the necessary faith-preparation of the
childrens parents. All the more urgent is the Churchs call not to prevent little children coming to Christ
through the gift of holy Baptism (CCC 1261).

Regarding the infants who die without having been baptized, the Church prays:

Father of all consolation, from whom nothing is hidden, You

know the faith of these parents

who mourn the death of their child.

May they find comfort in knowing that you have taken the child into
your loving care.

Baptismal Seal or Character

1622. Three sacraments, Baptism, Confirmation and Orders, imprint a permanent sign or seal, called
character in technical language (cf. CCC 1121; 1271-74). That is why these sacraments can only be received
once. For although the sacramental grace they confer can be lost through personal sin, this character remains
permanent. It represents the decision of God which cannot be withdrawn. St. Paul reminded the Corinthians:
He has put his seal upon us and given his Spirit in our hearts (2 Cor 1:22). He admonished the Ephesians:
do nothing to sadden the Holy Spirit with whom you were sealed against the day of redemption (Eph 4:30).
The book of Revelation speaks of the seal on the foreheads of the servants of our God (Rev 7:3).

1623. The character is Christs permanent mark on us, effecting a real change in our relationship to him
and to the Church. Through the baptismal character, all share in Christs royal priesthood, thereby enabling
them to actively participate in the Churchs liturgy, to receive the other sacraments, and to grow closer to
Christ through personal sanctification. In terms of the Christian community, the baptismal character is the inner
source fostering inter-group communication, while helping to reduce and control the group tensions and
conflicts by strengthening the baptizeds self-identity and social bonding with the other members of the
community.

Baptism of Infants

1624. With the new stress on Baptism as the Sacrament of Faith, involving commitment and conversion, the
practice of baptizing infants has been questioned by some. But the Church has always understood that children
should not be deprived of Baptism because they are being baptized in the Faith of the Church (cf. CCC
1250-52). Concretely, this means the parents and godparents, who moreover have a serious obligation to see
that the baptized children are formed in the Faith by Catholic upbringing as they grow and mature (cf. CCC
1231).

1625. Infant Baptism highlights the fact that Baptism is above all a free gift of Gods grace, not something
merited. Secondly, just as the origin and growth of the personal life of every child begins immediately upon
birth, so likewise does the Christian life of faith in Christ. Infant baptism simply shows Gods initiative in
loving the child, the first step wholly directed toward acquiring the fullness of life in Christ (UR 22). More
concretely, for believing parents it would be inconceivable that they would not desire to share their lifes basic
faith thrust. Out of their common life of faith in Christ, they commit themselves to raising their child not in any
artificial religiously neutral vacuum, but in their actual Christian family. Contemporary philosophical and
social science studies on the development of the person, including the persons authentic freedom, provide
strong, confirmatory support for the Churchs traditional practice of infant baptism.