Baptism

Christian life begins with Baptism. It is a new birth, a re-birth. The explicit command of the Lord is in Mt 28:19ff. Baptism blots out original sin and our personal sins. It gives us adoptive sonship and priestly status. What happens at baptism is explained by our Lord himself in his conversation with Nicodemus (Jn 3:1-10). It is a new form of existence in which divinity and humanity are engaged.

The divine-human engagement in baptism is explained in concrete terms through two views.

1. Baptism as a rebirth (new birth) following the Johannine view:

   "Jesus answered him (Nicodemus): 'Very truly, I tell you, no one can see the Kingdom of God without being born from above.'" (Jn 3:3)

2. Baptism as 'death, burial, and resurrection' in line with the Pauline teaching:

   "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?" (Rom 6:3)

In the vision of baptism as rebirth, Christ's baptism in Jordan is considered as the source and fountainhead of Christian baptism. In the vision of baptism as death and resurrection, Christ's own death and resurrection are seen as the source and power of Christian baptism.

Three Baptisms: Old Testament washings, Baptism of John (Mt 3:7-12, Mk 1:2-8), Christian Baptism

The two views of Baptism

(i) Baptism as 'Rebirth' in the Johannine Perspective (Jn 3:1-10)

At each Christian baptism, the sanctified water of Jordan extends its sanctification at the blessing of the water in the baptismal font. It is the Holy Spirit who effects this sanctification by bringing together in sacred time each Christian in baptism with Christ's baptism. Ephrem considers that Christ has been baptized in the womb of Jordan. Hence, that institution of baptism itself became a 'womb' that gives birth to Christians at their baptism. Baptism is a 'spiritual womb' for humanity. Christ dwelt in the virgin's womb and then became baptized in the Jordan in order to sanctify for us the womb of waters that regenerate us in life. The womb of the baptismal font is contrasted with the womb of Eve. The womb of Eve produced children who are mortal and corruptible. But the womb of water produces children who are heavenly, spiritual, and immortal. In this perspective, baptism is described as a 'spiritual womb' or 'the new and spiritual mother' who gives birth spiritually.

(ii) Baptism as 'Death and Resurrection' in the Pauline Perspective (Rom 6:3-5)

In various baptismal commentaries, the threefold immersion in the font is associated with the three days, which Christ spent in the tomb. The font is the tomb of Christ. The person going down into the water is going down into a grave. Baptism represents a death to sin and to 'the old man', and the rising up from the font represents the resurrection of Christ and resurrection of each Christian. The Johannine and Pauline views on baptism have to be combined. One of the biblical episodes and images for this is the pierced side of Christ (Jn 19:34). This episode gives a very rich network of typological interpretations with rich implications for Baptism, Eucharist, and the Church in the history of salvation.

The pierced side of Christ, and the blood and water that flowed from His side (Jn 19:34):

Through the sacrament of Baptism, we are proclaiming that we are children of God.
We also need nutrition from time to time, given by other sacraments like the Eucharist.

In the baptismal rite, there are two main elements: anointing with the oil and immersion in the font. This anointing was called 'a marking' with reference to Ezk 9:4. Later the post baptismal anointing became prominent. This 'marking' has at least five important aspects, which are: mark of ownership, sign of protection, cleansing and healing, conferring of the priesthood of the people of God, and conferring of sonship.

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