Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua),4 and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: “Baptism is the sacrament of regeneration through water in the word.”
‘Every person not yet baptized and only such a person is able to be baptized.’
The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are “reborn of water and the Spirit.” God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.
Baptism is birth into the new life in Christ. In accordance with the Lord’s will, it is necessary for salvation, as is the Church herself, which we enter by Baptism. “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Mt 28:19-20).
The mystagogy of the celebration
The meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized person.
The sign of the cross, on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the redemption Christ won for us by his cross. (cf. Gal 6:14)
The proclamation of the Word of God enlightens the candidates and the assembly with the revealed truth and elicits the response of faith, which is inseparable from Baptism. Indeed Baptism is “the sacrament of faith” in a particular way, since it is the sacramental entry into the life of faith. (cf. Rom 10:17)
Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate. The celebrant then anoints him with the oil of catechumens, or lays his hands on him, and he explicitly renounces Satan. Thus prepared, he is able to confess the faith of the Church, to which he will be “entrusted” by Baptism. (cf. Acts 19:13-16)
The baptismal water is consecrated by a prayer of epiclesis (either at this moment or at the Easter Vigil). The Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be baptized in it may be “born of water and the Spirit.” (cf. Jn 3:5)
The essential rite of the sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate’s head. (cf. Rom 6:3-4)
In the Latin Church this triple infusion is accompanied by the minister’s words: “N., I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.” (cf. Mt 28:19) In the Eastern liturgies the catechumen turns toward the East and the priest says: “The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit.” At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the water and raises him up again.
The anointing with sacred chrism, perfumed oil consecrated by the bishop, signifies the gift of the Holy Spirit to the newly baptized, who has become a Christian, that is, one “anointed” by the Holy Spirit, incorporated into Christ who is anointed priest, prophet, and king. (cf. 2 Cor 1:21-22)
In the liturgy of the Eastern Churches, the post-baptismal anointing is the sacrament of Chrismation (Confirmation). In the Roman liturgy the post- baptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop Confirmation, which will as it were “confirm” and complete the baptismal anointing. (cf. Acts 8:14-17)
The white garment symbolizes that the person baptized has “put on Christ,” has risen with Christ. The candle, lit from the Easter candle, signifies that Christ has enlightened the neophyte. In him the baptized are “the light of the world.” (cf. Gal 3:27; Jn 1:9; Mt 5:14)
The newly baptized is now, in the only Son, a child of God entitled to say the prayer of the children of God: “Our Father.” (cf. Rom 8:15)
First Holy Communion. Having become a child of God clothed with the wedding garment, the neophyte is admitted “to the marriage supper of the Lamb” and receives the food of the new life, the body and blood of Christ. (cf. Rev 19:9)
The solemn blessing concludes the celebration of Baptism. At the Baptism of newborns the blessing of the mother occupies a special place.
The Baptism of adults
Since the beginning of the Church, adult Baptism is the common practice where the proclamation of the Gospel is still new. The catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist.
The catechumenate, or formation of catechumens, aims at bringing their conversion and faith to maturity, in response to the divine initiative and in union with an ecclesial community. The catechumenate is to be “a formation in the whole Christian life . . . during which the disciples will be joined to Christ their teacher. The catechumens should be properly initiated into the mystery of salvation and the practice of the evangelical virtues, and they should be introduced into the life of faith, liturgy, and charity of the People of God by successive sacred rites.”
The Baptism of infants
Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called. The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth.
Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them. Parents must come to the church to meet with the priest to discuss all matters concerning the baptism of the child. Parents need to bring the child’s birth certificate and their passports, as well as present the candidates for godparents.
The Catholic Church may consider as godparents:
Who may be a godparent?
People proposed by the person to be baptized, the child’s parents (or guardians), or if none, the priest, or a person who will perform the baptism;
People who are at least 16 years old (the priest may make an exception);
A Catholic who has already received the sacraments of First Communion and Confirmation and is free from canonical penalty;
A person who is not the father or mother of the baptized person.
Another person cannot be a godparent, but they will be recognized as a witness.
After baptism, godparents have the duty to catechize the child and prepare them for the sacraments of First Communion and Confirmation.
Who can baptize?
The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon. In case of necessity, anyone, even a non-baptized person, with the required intention, can baptize, by using the Trinitarian baptismal formula. The intention required is to will to do what the Church does when she baptizes. The Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation.
Comments are closed.