Mary is always performing these two movements; absorbing grace from her most holy son, and pouring it forth on sinners. --St. Anthony Mary Claret
Dear Brothers and Sisters in Christ,
In preparation for the Diocesan Eucharistic Congress of 2003, I want to share with you the profound mystery of love that Christ has given to us in the sacraments of the Church. These seven ritual actions, which reveal and make effective the greatest realities of our Christian faith, teach us through sign and symbol who we are, what we believe, and where we are destined to live.
I begin this series of pastoral reflections with the Sacrament of Baptism, "the basis of the whole Christian life" (The Catechism of the Catholic Church [hereafter, CCC], 1213) and "the sacrament of faith" (Rite of Christian Initiation, General Introduction, 3). Indeed, everything in the Christian life depends upon Baptism. The theological renewal of the Second Vatican Council gave special emphasis to the centrality and primacy of Baptism in the life of the Church. And, our recent Synod assemblies focused our attention as a Diocesan Church on Baptism as the source of a universal call to holiness and the beginning of discipleship.
At the same time, we can, and we should, continue to ask: What is Baptism? What does it mean? And what does it mean to us? By reflecting upon this Sacrament of Divine Adoption, we come to an ever deeper appreciation for the reality which it signifies.
Reality
In the Sacrament of Baptism, and by its celebration, we are immersed into the most basic reality of all: Life. And, as Christians, we come to know through Baptism that life is Jesus Christ and Him crucified and risen from the dead.
Life
In His preaching, Jesus always made use of ongoing and essential realities that directly affect human life. Thus, He chose water as the principal sign and symbol for Baptism. "Amen, Amen, I say to you, no one can enter the Kingdom of God without being born of water and Spirit" (Jn 3: 5).
In modern society, we often take water for granted and miss its rich symbolism. In the culture from which Baptism and its rites emerged, water was nothing less than life itself. Where water flowed, life was possible. And so, out of the desert emerged "a land following with milk and honey." But without water, there is only scorched earth and "dry bones." Indeed, all human life begins in water. The baby in the mother's womb is nestled in water, drawing life and growing within her. Birth comes about with the breaking of the water and emergence of the baby into the light of day and the bright promise of new life.
Christ Himself chose water for Baptism by being baptized in the waters of the Jordan River at the hands of John the Baptist. And God "made the water of baptism holy by Christ's baptism in the Jordan" and by that same water He "gives us a new birth and renews us in holiness" (Roman Missa, The Rite of Blessing and Sprinkling Holy Water). In Baptism, we are truly born of water and the Spirit and "have taken off the old self with its practices and put on the new self which is being renewed ... in the image of its creator" (Col 3: 9-10). Immersed in the waters of the baptismal font, our old life, our weak, short, and faltering life is washed away and our new life, our true life, our life in Christ Jesus begins.
"Whoever is in Christ is a new creation: the old things have passed away; behold new things have come" (2 Cor 5:17).
Life in Christ through Spirit
The life that the waters of Baptism bestow is new life and the only real life precisely because it is life in Jesus Christ, who said of Himself, "I am the way, the Truth, and the Life" (Jn 14:6). When one, whether as an infant or adult, is brought to the font of Baptism and plunged beneath the water, that one emerges as a new creation with a new identity: a Christian. The Christian community, gathered around the font as witnesses of this miracle, sings out with joy, "You have put on Christ, in Him you have been baptized. Alleluia, alleluia." And in response, the neophyte, indeed all the baptized, can say, "I live, no longer I, but Christ lives in me" (Gal 2: 20).
Saint Paul explains these bold words to us, saying that "all of you who were baptized into Christ have clothed yourselves with Christ" (Gal 3: 27). Clothed with Christ and living in His new life, we call ourselves Christians and celebrate the new reality that we have become. "The word Christian should not be equated with any particular cultural, ethnic, political, or ideological tradition, or group" (The Amsterdam Declaration: A Charter for Evangelism in the Twenty-first Century). Rather, the name of Christian is given to all those who "are implanted into the paschal mystery of Christ" by Baptism, in which they "die with him, are buried with him, and rise with him" (SC 6). Having died with Christ and risen to new life in Christ, we have come to know Him, seek to love Him, and struggle to follow His command. Christian is the name we bear, because Christ is the Source of our life, our hope, and our identity. Indeed, we are Christians because in Baptism we have been made part of the Body of Christ through the power of His Holy and Life-giving Spirit.
"Now you are Christ's body, and individually parts of it" (1 Cor 12: 27).
Life in the Church, Community of the Baptized
Christians can truly say "we are one body" because "in one Spirit, we were all baptized into one body" (1 Cor 12: 13).
Together, through the mystery of Baptism, we form the body of Christ, which is the Church, extended throughout the world. "As a body is one though it has many parts, and all the parts of the body, though many are one, so also Christ" (1 Cor 12: 12). Having taken on the identity of Christ and having been given His name, we form His body in the world and share among ourselves a communion of life, love, and labor. This one great communion is sealed in unity, the unity of the body and person of Jesus Christ. We profess that there is "one body and one Spirit ... one Lord, one faith, one baptism; one God and Father of all, who is over all, through all, and in all" (Eph 4: 4-5). Emerging from Baptism, the Church exists in the world to continue Christ's mission of preaching the Kingdom of God. To each of the baptized, members of that one body, is given a spiritual gift to be exercised within the Church and on behalf of its mission; and "to each individual the manifestation of the Spirit is given for some benefit" to the whole body (1 Cor 12: 7). In living our baptismal identity as the body of Christ and in sharing the gifts that the Spirit has given each one in and through the bath of rebirth, we are fashioned into the Church, "a sign and an instrument of communion with God and of the unity of the entire human race" (LG, 1).
And so it is that through Baptism we become part of a people, the community of believers called the Church of Christ, that stretches back in time to the beginning of the world and forward in time to its end, a people that transcends time and continues its fellowship beyond the barrier of death. As the people of God making its pilgrimage through time, we have shared a rich history and a glorious destiny.
"You are fellow citizens with the holy ones and members of the household of God" (Eph 2: 19).
Life Eternal
The abundant and ever rich waters of Baptism do not grant us a new life that is fleeting or a new identity in Christ that will ultimately be lost. Rather, we receive a gift of life that can never again be taken from us. For in a very real way, the baptized person has already died and death has no more power over him or her.
"Are you unaware that we who were baptized into Christ Jesus were baptized into his death? We were indeed baptized into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in the newness of life" (Rom 6: 4).
The orthodox theologian Father Alexander Schmemann observed, "Eternal Life is not what begins after temporal life; it is the eternal presence of the totality of life." Indeed, eternal life began for each one of us the moment we emerged from the waters of Baptism. Going down into the water, we died to death itself and the font became our tomb; coming out from the waters, we have been reborn to everlasting life in Christ. "God in His great mercy gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable" (1 Pet 1: 3). The Church makes this reality evident in the Rite of Acceptance into the Order of Catechumens:
Celebrant : What do you ask of the Church?
Candidate: Faith.
Celebrant: What does faith offer you?
Candidate: Eternal Life.
Our life in Christ, our life in His Body the Church, begins in Baptism-not at some point in the future, beyond the end of our earthly lives-and will never end. Baptism transfers our citizenship from this world into the Kingdom of God and we share already, though not yet completely, in the life in which the angels and the saints even now rejoice.
"See what love the Father has bestowed on us that we may be called the children of God. Yet so we are. Beloved, we are God's children now; what we shall be has not yet been revealed. We do know that when it is revealed, we shall be like Him, for we shall see Him as He is" (1 Jn 3: 1-2).Rite
The Rite of Baptism, whether it is celebrated for adults being received into the Church at Easter or for infants, is the action of the whole community of faith celebrating the reality in which we place our unconditional belief and our full hope. The individual elements and actions which make up the Rite participate in the profound reality they manifest, and "the meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration" (CCC, 1234). Though each part of the Rite is worthy of reflection and can teach us a great deal about the mystery of Baptism and our identity as the baptized, I want to focus special attention on the following.
Naming
While we are most accustomed to the giving of a baptismal name to infants, The Rite of Christian Initiation of Adults provides a ritual during which catechumens may also choose a baptismal name (RCIA, 200).
"You shall be called by a new name, pronounced by the mouth of the Lord" (Is 62: 2).
This giving of a new name is a sign of the reality of new life brought about through Baptism. And, "the name one receives is a name for eternity. In the Kingdom, the mysterious and unique character of each person marked with God's name will shine forth in splendor" (CCC, 2159). While any name which is not "foreign to Christian sentiment" may be given (canon 855), I want to encourage parents and catechumens to choose "the name of a saint, that is of a disciple who has lived a life of exemplary fidelity to the Lord," because this patron saint provides the baptized persons with "a model of fidelity" and with the promise of his or her intercession (CCC, 2156). The taking of a saint's name is also an effective reminder that we are members of the great communion of believers which, though stretching across all time and space, is still made one in Christ Jesus.The Signing with The Cross
Before infants are baptized and at several points in the Rite of Christian Initiation of Adults, the cross of Christ is traced on the head of the one to be baptized. In doing so, the community seals the one to be baptized with the sign of our salvation. This sign of the cross is "the seal of the Living God" stamped "on the foreheads of the servants of our God" (Rev 7, 2-3). It is the sign by which we are redeemed and the image of the reality in which we have been saved and set free. Therefore, it is right to say that "the sign of the cross strengthens us in temptations and difficulties" (CCC, 2157). At the same time, the sign of the cross of Jesus Christ teaches us that suffering is redemptive and that in our own trials and difficulties we can fill up in our own bodies "what is lacking in the afflictions of Christ on behalf of his body, which is the Church" (Col 1: 24). And, as The Catechism reminds us, the Christian begins each day, each prayer, and each activity with the Sign of the Cross (CCC, 2157).
Water
We have already reflected on the reality of baptismal water as life. In celebration of the sacrament itself, the full immersion of the person into the waters of the font reminds us of our dying with Christ, our going down into the tomb with Him. This dying takes place, so that we might rise with Him to the newness of eternal life. And the abundance of the water being poured out reminds us of the abundant gift of life everlasting that God offers to us in His Son through the Holy Spirit.
"Father, you give us grace through sacramental signs, which tell us of the wonders of your unseen powers. In Baptism, we use your gift of water, which you have made a rich symbol of the grace you give us in this sacrament" (Roman Missal, Easter Vigil 42: Blessing of Water).
The sprinkling of holy water and the blessing of self with holy water when entering the Church recalls this wonderful gift of new life in Baptism. It also stands as a challenge to us, implicitly asking if we have lived the grace we have received, if we have lived as the new creation that we are, if we have shown forth Christ whom we have put on in our Baptism.White Garment
In addition to our new name, our new life, and our new identity, we are provided at Baptism with a new and spotless garment. This white garment, the alb, is an "outward sign of our Christian dignity" and reminds us that we have "put on Christ" and in Him we have become "a new creation." The white garment is a testimony to the purity of our lives and a powerful statement that sin is not a natural part of the Christian life and cannot find a place within our hearts. Dressed in the white robe of Baptism, we are part of "a great multitude, which no one could count, from every nation, race, people, and tongue" standing "before the throne and the Lamb" (Rev 7: 9). The white garment becomes a powerful sign of our destiny to be counted among the vast assembly of heaven, the company of those "who have survived the time of great distress; [who] have washed their robes and made them white in the blood of the Lamb" (Rev 7: 14).
Candle
The candle, whose flame is drawn from the paschal candle and the Easter fire, is the light of Christ, in whom the baptized have just been clothed. This candle, and the light of faith which it symbolizes, is entrusted to the newly baptized and their sponsors "to be kept burning brightly." Keeping the light of faith alive in our hearts and stirring it into flame, we truly become the light of the world. "Your light must shine before others, that they may see your good deeds and glorify your heavenly Father" (Mt 5: 16).
Ephphetha
At the end of the Rite of Baptism for Children, the ancient Rite of Opening is celebrated. Recalling the many times that the Lord Jesus Christ "made the deaf hear and the dumb speak," this Rite reminds us that in our new life as Christians we are to hear the Word of God and to preach the Gospel at all times. "Let the one who has ears hear"", Jesus often said in His earthly ministry. Having our ears signed with the Cross, we the baptized have symbolically given over the power of hearing to the Gospel, hoping to hear nothing but the "good news of great joy" (Lk 2: 10). And having our mouths signed with the Cross, we are sent with the disciples "to every town and village" to proclaim "the Kingdom of God is at hand for you" (Lk 10: 1-10). In Baptism, we are called by Jesus Christ and sent in His name to carry on in "His mission to preach the Good News of Salvation to all men and women. This work of evangelization is the basic task and the primary vocation of each and every Christian. Within this general call, God calls each person by name to a particular role in the life of the Church, asking each one to use the gifts received for the building of the Kingdom of God. In order to hear this particular call, a spirit of discernment is needed" (The Final Document of the Ninth Synod of the Diocese of Wheeling-Charleston, 11).
Reflection
Having meditated on the reality of Baptism and the Rite by which this new life is conferred, a number of practical conclusions present themselves for our reflection.
Baptism is the beginning of the process of initiation into full communion with the Church, a ritual process which includes strengthening with the Spirit in the Sacrament of Confirmation and finds its climax in the receiving the Body and Blood of Christ in the Eucharist. And Baptism is also the beginning of a life-long faith journey. As Christians, we are committed to continued reflection upon the great mysteries of our faith and continued study of the gift of faith which has been handed on to us. Catechesis, education in the faith, is never complete; our faith-formation is never finished. Rather, we can continue to discover more about the life in Christ we have received in Baptism. As our Ninth Diocesan Synod emphasized, adult faith formation, rooted in the Sacrament of Celebration, is a clear priority for us. And I believe that the public celebration of the Sacrament of Baptism and the full implementation of the Rite of Christian Initiation of Adults are among the best forms of faith education for the whole parish community.
In addition to reflection upon Baptism which has already been received, we as a Diocesan Church have a particular responsibility to prepare candidates for Baptism so that they might understand the reality of the Sacrament and be able to "keep the flame of faith burning brightly" in their daily lives. The Rite of Christian Initiation of Adults, and the companion Rites for children, offers the candidates a long period of preparation during which each of the candidates develop a sense of belonging to the parish community, learn about the basics of Christian life, and decide whether the new life in Christ is the gift they seek. While the same sacramental preparation is not possible for infants themselves, the parents of the infants and young children, who will become the first teachers of the faith for their children, certainly do deserve the same kind of preparation and community support. Affirming this need and its importance in parish life, I want to recommend greater involvement of the parish community in sacramental preparation. In particular, the use of peer ministry, parents supporting parents and sharing their faith together, can be tangible expressions of the Christian community's active love for the members of the one Body of Christ.
In like manner, godparents and sponsors for Baptism are an outward expression of the Church as one Body in which the many members care for one another and provide for one another's needs. In our day, the role of godparent has become a kind of honor or a tribute paid to the family member or friend chosen to fill the role; a person is often chosen because it is his or her 'turn' or because of a bond of affection shared with the parents. In reality, the role of godparent, as with the role of sponsor in the RCIA, is an awesome responsibility: the person is called to assist the parents, in both word and deed, in "raising the child up in the practice of the faith." I encourage parents to give great thought to the choice of godparent, to look for someone from the faith community whose life is an effective witness to faith in Jesus Christ and who can support parents in their desire to have their child grow strong in the Body of the Christ which is the Church.
In this age of individualism, many Christians have tended to think of Baptism as a quasi-private ceremony performed exclusively for the benefit of the person to be baptized and the person's family. As we have seen, nothing could be further from the truth; Baptism is not a ceremony but a reality. Its celebration is intended for and necessary to the whole Church and not merely some particular group or family. For this reason, "it is recommended that normally it be celebrated on a Sunday or, if possible, at the Easter Vigil" (canon 856). Preference should always be given to the celebration of Baptism with the faith community's celebration of the Eucharist. As your Bishop, and in light of the importance of this Sacrament in the life of the Church, I strongly encourage the practice of celebrating Baptism within the Sunday Celebration of the Eucharist. In this way, the whole community of the baptized may be gathered around the font, to celebrate the sacrament, to welcome their new brother or sister in Christ, to rejoice at the gift of new life, and to recall their own Baptism and draw strength from it.By God the Father's gift, through water and the Holy Spirit, we are reborn to everlasting life. In His goodness, may He continue to pour out His blessings upon you, His sons and daughters. May He make you always, wherever you may be, faithful members of His holy people. And may He send His peace upon all of you, and upon your families, in Christ Jesus our Lord. Amen.
The Most Rev. Bernard W. Schmitt, D.D.
Bishop of Wheeling-Charleston
Christ's mother carried him in her womb; may we carry him in our hearts. The Virgin became pregnant with the Incarnation of Christ; may our hearts become pregnant with faith in Christ. She brought forth the Savior; may our souls bring forth salvation and praise. --St. Augustine
St. Joseph Catholic Church
1304 Sixth Avenue
Huntington, West Virginia 25701
304-525-5202
Rev. Msgr. Lawrence Luciana, Pastor
Rev. Fr. Julian Marneni, Associate Pastor
