Chapter 3: Baptism In baptism you died with Christ…

Chapter 3: BaptismChapter 3: Baptism

In baptism you died with Christ…

In baptism you died with Christ…

A History of BaptismA History of Baptism

Historical Sources and Contexts Important ideas:

Naming Birthright Ablution Consecration Regeneration

Historical Sources and Contexts Important ideas:

Naming Birthright Ablution Consecration Regeneration

Jewish Baptism, IJewish Baptism, I The Law of Moses required ablutions on the part of

priests following certain sacrifices and on certain individuals who were unclean because of an infectious disease (Num. 19:1-22; Lev 14,15, 16:24-28). The use of water for cleansing was used symbolically as well in such passages as Eze 36:25: "I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities . . ." It is important to note that the notion of baptism for the remission of sin as taught in the New Testament is not based in any way on the Old Testament, however the Old Testament washings with or in water that were for the purpose of physical cleansing can be seen as foreshadowing the sacrament (1 Peter 3:21).

The Law of Moses required ablutions on the part of priests following certain sacrifices and on certain individuals who were unclean because of an infectious disease (Num. 19:1-22; Lev 14,15, 16:24-28). The use of water for cleansing was used symbolically as well in such passages as Eze 36:25: "I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities . . ." It is important to note that the notion of baptism for the remission of sin as taught in the New Testament is not based in any way on the Old Testament, however the Old Testament washings with or in water that were for the purpose of physical cleansing can be seen as foreshadowing the sacrament (1 Peter 3:21).

Jewish Baptism, IIJewish Baptism, II Toward the beginning of the Christian era, the Jews

adopted (as a custom unrelated to Divine guidance) the custom of baptizing proselytes seven days after their circumcision. A series of specific interrogations made it possible to judge the real intentions of the candidate who wished to adopt the Jewish religion. After submitting to these interrogations, he was circumcised and later baptized before witnesses. In the baptism, he was immersed naked in a pool of flowing water; when he rose from the pool, he was a true son of Israel. After their baptism, new converts were allowed access to the sacrifices in the Temple.

Toward the beginning of the Christian era, the Jews adopted (as a custom unrelated to Divine guidance) the custom of baptizing proselytes seven days after their circumcision. A series of specific interrogations made it possible to judge the real intentions of the candidate who wished to adopt the Jewish religion. After submitting to these interrogations, he was circumcised and later baptized before witnesses. In the baptism, he was immersed naked in a pool of flowing water; when he rose from the pool, he was a true son of Israel. After their baptism, new converts were allowed access to the sacrifices in the Temple.

Concept of Baptism & Its Sacramental Nature, I

Concept of Baptism & Its Sacramental Nature, I

Concept: Baptism is that Sacrament in which man being washed with water in the name of the Three Divine Persons is spiritually reborn. John 3:5 Titus 3:5 Ephesians 5:26

Concept: Baptism is that Sacrament in which man being washed with water in the name of the Three Divine Persons is spiritually reborn. John 3:5 Titus 3:5 Ephesians 5:26

Concept of Baptism & Its Sacramental Nature, II

Concept of Baptism & Its Sacramental Nature, II

The Sacramental Nature of Baptism Baptism is a true sacrament instituted by Jesus

Christ (De fide) Baptism was already prefigured in the Old

Covenant both typologically and prophetically [T]ypology … discerns in God's works of the Old

Covenant prefiguration of what he accomplished in the fullness of time in the person of his incarnate Son." (CCC 128)

Examples: (1) the hovering of the Spirit of God over the waters at creation - the consecration of the baptismal waters, (2) the Flood -- I Peter 3:20; (3) circumcision -- Col. 2:11 ff, (4) crossing the Red Sea -- I Cor. 10:2, and (5) Israel’s crossing the Jordan -- Joshua 3:14

The Sacramental Nature of Baptism Baptism is a true sacrament instituted by Jesus

Christ (De fide) Baptism was already prefigured in the Old

Covenant both typologically and prophetically [T]ypology … discerns in God's works of the Old

Covenant prefiguration of what he accomplished in the fullness of time in the person of his incarnate Son." (CCC 128)

Examples: (1) the hovering of the Spirit of God over the waters at creation - the consecration of the baptismal waters, (2) the Flood -- I Peter 3:20; (3) circumcision -- Col. 2:11 ff, (4) crossing the Red Sea -- I Cor. 10:2, and (5) Israel’s crossing the Jordan -- Joshua 3:14

Concept of Baptism & Its Sacramental Nature, III

Concept of Baptism & Its Sacramental Nature, III Prophecy

Ezekiel 36:25: “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols.”

The Baptism of Christ by John the Baptist John’s baptism excited the recipients to penance and thus was

to effect the forgiveness of sins However, the Council of Trent declares that John’s baptism had

not the same effectiveness as Christ’s John 3:3-5 - Jesus explains the necessity of baptism to

Nicodemus Mt. 28: 19 - Jesus gives the Apostles the universal mandate to

baptize In the Early Church, the Apostles and their successors fulfilled

Christ’s commission to baptize NT evidence: Acts 2:38-41, 8:12f, 8:36f Apostolic evidence: Didache, Letter to Barnabas Tertullian wrote the oldest treatise on baptism (A.D. 200)

Prophecy Ezekiel 36:25: “I will sprinkle clean water on you, and you will be

clean; I will cleanse you from all your impurities and from all your idols.”

The Baptism of Christ by John the Baptist John’s baptism excited the recipients to penance and thus was

to effect the forgiveness of sins However, the Council of Trent declares that John’s baptism had

not the same effectiveness as Christ’s John 3:3-5 - Jesus explains the necessity of baptism to

Nicodemus Mt. 28: 19 - Jesus gives the Apostles the universal mandate to

baptize In the Early Church, the Apostles and their successors fulfilled

Christ’s commission to baptize NT evidence: Acts 2:38-41, 8:12f, 8:36f Apostolic evidence: Didache, Letter to Barnabas Tertullian wrote the oldest treatise on baptism (A.D. 200)

Concept of Baptism & Its Sacramental Nature, IV

Concept of Baptism & Its Sacramental Nature, IV

The Actual Time of the Institution of Baptism Three perspectives:

1. The Sacrament was instituted when Jesus was baptized by John the Baptist in the River Jordan

2. The Sacrament was instituted in Jesus’ conversation with Nicodemus (John 3:1-7)

3. The Sacrament was instituted before the Ascension

The first two perspectives rely on the doubtable assumption that the Disciples received Christian sacramental baptism. Furthermore, Scripture gives us no indication of institution at Christ’s baptism. However, the third perspective seems to ignore the significance of Christ’s baptism and His conversation with Nicodemus.

The Actual Time of the Institution of Baptism Three perspectives:

1. The Sacrament was instituted when Jesus was baptized by John the Baptist in the River Jordan

2. The Sacrament was instituted in Jesus’ conversation with Nicodemus (John 3:1-7)

3. The Sacrament was instituted before the Ascension

The first two perspectives rely on the doubtable assumption that the Disciples received Christian sacramental baptism. Furthermore, Scripture gives us no indication of institution at Christ’s baptism. However, the third perspective seems to ignore the significance of Christ’s baptism and His conversation with Nicodemus.

Concept of Baptism & Its Sacramental Nature, V

Concept of Baptism & Its Sacramental Nature, V

The Actual Time of the Institution of Baptism, cont’d

St. Bonaventure’s (A.D. 1221-1274) Synthesis: According to the matter, Baptism was instituted

when Christ was baptized; according to the form, when Christ was resurrected from the dead and gave the form (Mt. 28:19); according to the effect, when He suffered, for baptism received its power from the Passion; according to the purpose, when He foretold its necessity and its benefit to Nicodemus (Jn. 3:5).

The Actual Time of the Institution of Baptism, cont’d

St. Bonaventure’s (A.D. 1221-1274) Synthesis: According to the matter, Baptism was instituted

when Christ was baptized; according to the form, when Christ was resurrected from the dead and gave the form (Mt. 28:19); according to the effect, when He suffered, for baptism received its power from the Passion; according to the purpose, when He foretold its necessity and its benefit to Nicodemus (Jn. 3:5).

The Outward Sign of Baptism, Ia

The Outward Sign of Baptism, Ia

Cf. Council of Florence Matter

A. Materia remota (remote matter): The materia remota of the Sacrament of Baptism is true and natural water. (De fide)

The Council of Trent declared against Luther who held that any fluid suitable for ablution was permissible in case of emergency.

Why? The only baptism present in Scripture and tradition is water.

NT Witness: Jn. 3:5, Acts 8:36, Acts 10:47, Eph. 5:26, Hebr. 10:22

Cf. Council of Florence Matter

A. Materia remota (remote matter): The materia remota of the Sacrament of Baptism is true and natural water. (De fide)

The Council of Trent declared against Luther who held that any fluid suitable for ablution was permissible in case of emergency.

Why? The only baptism present in Scripture and tradition is water.

NT Witness: Jn. 3:5, Acts 8:36, Acts 10:47, Eph. 5:26, Hebr. 10:22

The Outward Sign of Baptism, Ib

The Outward Sign of Baptism, Ib

Apostolic Witness: Didache ( could be as early as c. A.D. 50): “Baptize in the name of the Father and of the Son and of the Holy Ghost in living water. But if thou hast no living water, then baptize in another water; if thou canst not do it in cold, do it in warm. If thou hast neither (in sufficient quantity), then pour water on the head three times, in the name of the Father, and of the Son, and of the Holy Ghost.”

Apostolic Witness: Didache ( could be as early as c. A.D. 50): “Baptize in the name of the Father and of the Son and of the Holy Ghost in living water. But if thou hast no living water, then baptize in another water; if thou canst not do it in cold, do it in warm. If thou hast neither (in sufficient quantity), then pour water on the head three times, in the name of the Father, and of the Son, and of the Holy Ghost.”

The Outward Sign of Baptism, II

The Outward Sign of Baptism, II

B. Materia proxima (proximate matter): The materia proxima of the Sacrament is the ablution, by physical contact, of the body with water.

Three types of ablution: 1. Dipping (immersio) 2. Pouring-on (infusio) 3. Sprinkling (aspersio)

Until fairly recent times the Greek Orthodox Church did not recognize the validity of baptism by pouring-on or sprinkling, and still practices baptism by immersion.

B. Materia proxima (proximate matter): The materia proxima of the Sacrament is the ablution, by physical contact, of the body with water.

Three types of ablution: 1. Dipping (immersio) 2. Pouring-on (infusio) 3. Sprinkling (aspersio)

Until fairly recent times the Greek Orthodox Church did not recognize the validity of baptism by pouring-on or sprinkling, and still practices baptism by immersion.

The Outward Sign of Baptism, IIIa

The Outward Sign of Baptism, IIIa

FormThe form of Baptism consists in the words

of the minister which accompany it and more closely determine it.

For the validity of the form, the Trinity must be invoked, and the designation of actual baptismal action is requisite (“I baptize you…”).

A. Invocation of the TrinityThe Trinitarian form of Baptism is

biblically founded in Mt. 28:19.Apostolic witness: Didache, Justin

Martryr, Irenaeus, Tertullian

FormThe form of Baptism consists in the words

of the minister which accompany it and more closely determine it.

For the validity of the form, the Trinity must be invoked, and the designation of actual baptismal action is requisite (“I baptize you…”).

A. Invocation of the TrinityThe Trinitarian form of Baptism is

biblically founded in Mt. 28:19.Apostolic witness: Didache, Justin

Martryr, Irenaeus, Tertullian

The Outward Sign of Baptism, IIIb

The Outward Sign of Baptism, IIIb

B. Designation of the act of BaptismWhile the designation of the act of

baptism is requisite it should not be considered an essential part of the sacramental form due to the fact that baptismal practices throughout the Church’s history unevenly attest to it. Thus, it seems more proper to see in it a condition instituted by the Church to regulate the valid administration of the Sacrament.

B. Designation of the act of BaptismWhile the designation of the act of

baptism is requisite it should not be considered an essential part of the sacramental form due to the fact that baptismal practices throughout the Church’s history unevenly attest to it. Thus, it seems more proper to see in it a condition instituted by the Church to regulate the valid administration of the Sacrament.

The Effects of Baptism, IThe Effects of Baptism, I 1. Justification

Baptism confers the grace of justification. (De fide) Justification consists in the remission of sin, in the

sanctification and renewal of the inner man. Baptism, provided that the proper dispositions (faith and remorse) are present, effects:

A. The eradication of original sin, and in the case of adults, sins committed, whether mortal or venial.

B. Inner sanctification by the infusion of Sanctifying Grace, with which the infused theological and moral virtues and the gifts of the Holy Spirit are always joined.

NT Witness: Acts 2:38, I Cor. 6:11, Acts 22:16, Rom. 6:3f, Titus 3:5, I Jn. 3:9

Apostolic Witness: Letter to Barnabas: “We descend into the water full of sins and filth and we arise from it bearing fruit as we have in our hearts the fear of God, and in our spirit hope of Jesus”

1. Justification Baptism confers the grace of justification. (De

fide) Justification consists in the remission of sin, in the

sanctification and renewal of the inner man. Baptism, provided that the proper dispositions (faith and remorse) are present, effects:

A. The eradication of original sin, and in the case of adults, sins committed, whether mortal or venial.

B. Inner sanctification by the infusion of Sanctifying Grace, with which the infused theological and moral virtues and the gifts of the Holy Spirit are always joined.

NT Witness: Acts 2:38, I Cor. 6:11, Acts 22:16, Rom. 6:3f, Titus 3:5, I Jn. 3:9

Apostolic Witness: Letter to Barnabas: “We descend into the water full of sins and filth and we arise from it bearing fruit as we have in our hearts the fear of God, and in our spirit hope of Jesus”

The Effects of Baptism, IIThe Effects of Baptism, II 2. Remission of the Punishment of Sin

Baptism effects the remission of all punishments of sin, both the eternal and the temporal. (De fide) The Council of Trent teaches that in the spiritually

reborn nothing remains behind that is hateful to God

The evils that remain after baptism (concupiscence, suffering, death), have for the baptized person no longer the character of punishment, but are a means to gain perfection by testing and proving him or her and to be assimilated to Christ.

2. Remission of the Punishment of Sin Baptism effects the remission of all

punishments of sin, both the eternal and the temporal. (De fide) The Council of Trent teaches that in the spiritually

reborn nothing remains behind that is hateful to God

The evils that remain after baptism (concupiscence, suffering, death), have for the baptized person no longer the character of punishment, but are a means to gain perfection by testing and proving him or her and to be assimilated to Christ.

The Effects of Baptism, IIIaThe Effects of Baptism, IIIa 3. Baptismal Character

Even if it be unworthily received, valid Baptism imprints on the soul of the recipient an indelible spiritual mark, the Baptismal Character, and for this reason, the Sacrament cannot be repeated. (De fide)As the sacramental character is an

assimilation to the High Priest Jesus Christ, and a participation in His priesthood, so the baptized person is incorporated, by the baptismal character, into the Mystical Body of Christ

3. Baptismal Character Even if it be unworthily received, valid

Baptism imprints on the soul of the recipient an indelible spiritual mark, the Baptismal Character, and for this reason, the Sacrament cannot be repeated. (De fide)As the sacramental character is an

assimilation to the High Priest Jesus Christ, and a participation in His priesthood, so the baptized person is incorporated, by the baptismal character, into the Mystical Body of Christ

The Effects of Baptism, IIIbThe Effects of Baptism, IIIb 3. Baptismal Character, cont’d

From this, it follows that anyone who has received valid baptism becomes a member of the One, Holy, Catholic and Apostolic Church founded by ChristThis is different from saying that any

validly baptized person is a Catholic. Why?

It is in virtue of being a participant in Christ’s priesthood that the baptized are empowered and entitled to receive the other sacraments. It is for this reason that baptism is called the gateway to the Sacraments.

3. Baptismal Character, cont’dFrom this, it follows that anyone who has

received valid baptism becomes a member of the One, Holy, Catholic and Apostolic Church founded by ChristThis is different from saying that any

validly baptized person is a Catholic. Why?

It is in virtue of being a participant in Christ’s priesthood that the baptized are empowered and entitled to receive the other sacraments. It is for this reason that baptism is called the gateway to the Sacraments.

The Necessity of BaptismThe Necessity of Baptism 1. Necessity of Baptism for Salvation

Baptism by water is, since the promulgation of the Gospel, necessary for all men without exception, for salvation (De fide)NT Witness: John 3:5, Mk. 16:16, Mt. 28:19Apostolic Witness: Tertullian: “It is

determined by law that nobody can be saved without baptism.” (On Baptism)

1. Necessity of Baptism for Salvation Baptism by water is, since the promulgation

of the Gospel, necessary for all men without exception, for salvation (De fide)NT Witness: John 3:5, Mk. 16:16, Mt. 28:19Apostolic Witness: Tertullian: “It is

determined by law that nobody can be saved without baptism.” (On Baptism)

The Necessity of BaptismThe Necessity of Baptism 2. Substitutions for Sacramental Baptism

In case of emergency Baptism by water can be replaced by Baptism of desire or Baptism by blood. A. Baptism of desire - the explicit or implicit

desire for sacramental baptism associated with perfect contrition (contrition based on charity)Council of Trent teaches that justification

from original sin is not possible “without the washing unto regeneration or the desire for the same.”

B. Baptism by blood - this signifies the martyrdom of an unbaptized personNT Witness: Mt. 10:32, Mt. 10:39, Mt. 16:25Apostolic Witness: Tertullian’s On Baptism

2. Substitutions for Sacramental Baptism In case of emergency Baptism by water can be

replaced by Baptism of desire or Baptism by blood. A. Baptism of desire - the explicit or implicit

desire for sacramental baptism associated with perfect contrition (contrition based on charity)Council of Trent teaches that justification

from original sin is not possible “without the washing unto regeneration or the desire for the same.”

B. Baptism by blood - this signifies the martyrdom of an unbaptized personNT Witness: Mt. 10:32, Mt. 10:39, Mt. 16:25Apostolic Witness: Tertullian’s On Baptism

The Minister of BaptismThe Minister of Baptism 1. Person of the Minister

Baptism can be validly administered by anyone. (De fide)

The Fourth Lateran Council (1215) teaches that Baptism is available unto salvation no matter by whom it is administered provided that it is correctly administered according to the form laid down by the Church

The Decretum pro Armenis (1439) of Pope Eugenius IV codifies this belief: “The minister of this Sacrament is the priest whose official function is it to baptize. In case of necessity, however, not merely the priest or the deacon, but also a layman, even a woman, yea even a pagan or a heretic can baptize, provided he adheres to the form of the Church, and has the intention of doing what the Church does.” The validity of baptism by heretics and pagans is defended as

early as Augustine and Cyprian of Carthage The Council of Trent declared this to be dogma

1. Person of the Minister Baptism can be validly administered by anyone. (De

fide) The Fourth Lateran Council (1215) teaches that Baptism

is available unto salvation no matter by whom it is administered provided that it is correctly administered according to the form laid down by the Church

The Decretum pro Armenis (1439) of Pope Eugenius IV codifies this belief: “The minister of this Sacrament is the priest whose official function is it to baptize. In case of necessity, however, not merely the priest or the deacon, but also a layman, even a woman, yea even a pagan or a heretic can baptize, provided he adheres to the form of the Church, and has the intention of doing what the Church does.” The validity of baptism by heretics and pagans is defended as

early as Augustine and Cyprian of Carthage The Council of Trent declared this to be dogma

The Minister of BaptismThe Minister of Baptism 2. Rite of Administration

Under normal circumstances the administration of baptism is reserved for the members of the clergy (bishops, priests, deacons)

2. Rite of Administration Under normal circumstances the administration of

baptism is reserved for the members of the clergy (bishops, priests, deacons)

The Recipient of BaptismThe Recipient of Baptism Baptism can be received by any person in the

wayfaring state (alive) who is not already baptized. (De fide)

1. Adults For the valid baptism of an adult, 2 things are

requisite: A. The intention of having oneself baptized B. An inner disposition, which must comprehend at

least faith and sorrow for sins committed In early Christian history, the baptism of an adult was

accompanied by both instruction in doctrine and penitential practices

Baptism can be received by any person in the wayfaring state (alive) who is not already baptized. (De fide)

1. Adults For the valid baptism of an adult, 2 things are

requisite: A. The intention of having oneself baptized B. An inner disposition, which must comprehend at

least faith and sorrow for sins committed In early Christian history, the baptism of an adult was

accompanied by both instruction in doctrine and penitential practices

The Recipient of BaptismThe Recipient of Baptism

2. Young Children The Baptism of young children is valid and

licit. (De fide) The Council of Trent declared against the

Anabaptists that the rebaptism of a person at the age of reason, who had been baptized as a child, was invalid

The Reformers (Luther and Calvin, mainly) retained the practice of infant baptism, seeing its clear representation in Scripture and Church history. However, Luther suggested that at the moment of baptism the child would be miraculously endowed with the ability to make act of justifying faith. According to Catholic doctrine, however, faith, as it is not the effective cause of justification, but merely an act of disposition, need not be present.

2. Young Children The Baptism of young children is valid and

licit. (De fide) The Council of Trent declared against the

Anabaptists that the rebaptism of a person at the age of reason, who had been baptized as a child, was invalid

The Reformers (Luther and Calvin, mainly) retained the practice of infant baptism, seeing its clear representation in Scripture and Church history. However, Luther suggested that at the moment of baptism the child would be miraculously endowed with the ability to make act of justifying faith. According to Catholic doctrine, however, faith, as it is not the effective cause of justification, but merely an act of disposition, need not be present.