A Roman Catholic Theology Of Baptism

This article describes a Roman Catholic theology of baptism by examining the images and actions of the liturgy itself. Note the close connection between the theological position and the liturgical action that is always an important characteristic of liturgical worship.

The sacrament of baptism in the Roman Catholic church has changed and developed in its ritual structure and the interpretation of that structure throughout the centuries. From the advantageous position of the contemporary church, we can look back and see that, just as there is not a single way to do baptism, there is also not a single theology of baptism within the tradition. Therefore, it is more correct to speak of theologies of baptism, rather than a single interpretation, and these various meanings are summarized in one of the opening paragraphs of the general introduction to Christian initiation:

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. (Baptism for Children, para. 2)

Contained within this paragraph are the primary theologies of baptism. Baptism is incorporation into the body of Christ, both into the church as the representation of the body of Christ on earth and literally into participation with Christ. Baptism is a freeing, a cleansing from the sin and evil which have held power in the world ever since the first separation from God. Baptism is rebirth, a new beginning, a leaving behind of the old, and a turning to the new, the new family of God. Throughout the actual liturgy of baptism, the rituals reveal and augment these theologies. The baptism begins with a signing of the cross on the forehead, symbolizing the belief that the person now belongs to Christ and that the powers of evil no longer hold sway. This theology of release is also symbolized in the optional exorcistic anointing, where the baptized is given strength through the ancient symbol of oil and the gesture of blessing. The reception into the church building itself articulates the belief that baptism makes one a member of the body of Christ, the kingdom of God on earth, the church. The preferred method of baptism, immersion, reflects the theology expressed by the apostle Paul in the letter to the Romans; namely, that baptism is a sharing in the death and resurrection of Christ (Rom. 6:3–4). One dies with Christ so that one can also rise with Christ. This very central theology of baptism also contributes to the belief that baptism is a paradigm of Christian living. Christians must be willing to die and rise with Christ throughout their life if they wish to truly live in and through Christ. The blessing of baptismal waters which precedes the actual immersion reveals the theologies of cleansing and the idea of rebirth:

By the power of the Holy Spirit give to this water the grace of your Son, so that in the sacrament of baptism all those whom you have created in your likeness may be cleansed from sin and rise to a new birth of innocence by water and the Holy Spirit. (Baptism for Children, para. 54)

The baptismal formula stresses the firm Christian belief in the Trinity; one is baptized into the name of the Father, the Son, and the Holy Spirit. God is a God who exists as a community within God's self providing a model for Christian living—specifically, to live as a community in harmony with each other. The anointing after baptism symbolizes another facet of baptismal theology—the importance of the model of the Spirit's anointing at Jesus' own baptism, and the belief that baptism crowns the person as a Christ to the world: "?may you remain forever a member of Christ who is Priest, Prophet, and King?" (Baptism for Children, para. 62). Here is the ritual basis for the theology which recognizes the priesthood of all believers. The clothing in a white garment also stresses the intimate connection that the new Christian has with Christ, for baptism is a putting on of Christ. Putting on Christ means identifying with Christ in a manner so profound that a baptized member of the church is to be Christ to others in the world. Likewise, the giving of a lighted candle symbolizes the belief that one is to be a light to the world, a representative of Christ in the world. This preceding brief survey of the baptismal liturgy reveals that symbols within the baptismal rite itself express the primary theologies of the sacrament. Baptism is the foundation of the seven official sacraments of the Roman Catholic church, and the first of three sacraments which makes up the sequence of initiation. All sacraments are believed to be an encounter with God, an action between humans and God which fills the Christian with God and contributes to the transformation of all human existence by God. Beyond this general statement of sacramental theology, baptism means many things. It is truly a sacrament and truly a symbol because of the richness of meanings which it unfolds. Baptism means new birth, cleansing from sin, salvation from eternal death, incorporation into the church, adoption as a child of God, participation in the death and resurrection of Christ, the beginning of the Christian life, salvation to eternal life, strengthening for living, being made a priest, being made a prophet, being made royalty, being filled with the Holy Spirit, and becoming Christ for the world. These meanings are the theologies of baptism founded on the command of Christ: "?Go, make disciples of all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Spirit?" (Matt. 28:19).