God initiates the covenant. His promises come first, and in response, the baptized make promises to God. We have already discussed some of the most important promises God makes -- authority to follow Christ, forgiveness, reception of the Spirit, conquest of the devil, and the blessing of becoming a vital member of the church. As our discussion unfolded it became clear that believers needed to lay hold of these promises, to follow Jesus daily, forgive without limit, to believe by faith that the Spirit is given in baptism, to put that faith into practice, to wage war against the forces of evil, to commit to a specific community of believers, and finally, to seek further empowerment of the Spirit for ministry in the church and world. All these are commitments made in baptism. This, however, leads to a question, “What should be required of a person before they are baptized?” We will now discuss this question by first presenting a brief historical overview.
According to the examples of baptism in the New Testament, believers were baptized once they had heard the gospel message, believed it, and repented. There is no indication that months of intensive instruction was required prior to baptism. The gospel was preached, and according to the sermons in Acts, the listeners who responded were baptized immediately.
This practice of immediate baptism, however, changed by the fourth and fifth centuries. Prior to that time, Christians were persecuted for their faith and the baptized were committed to follow Christ. When Christianity became the religion of the empire, however, many people were being baptized for social, political, and economic reasons. To counter this laxity, the church made entrance into the church by baptism more rigorous,leading to a common pattern of baptismal preparation in both the eastern and western churches. (1) A time of preparation for baptism, called the catechumenate, was developed which could last for months or even as long as three years. We will now describe aspects of the catechumenate as it sheds light on the commitments and promises believers can make in their baptism.
Here is how the catechumenate developed in the Eastern Church in the fourth and fifth centuries.(2)
1. Lent was adopted as the time of baptismal preparation with Easter Eve being the preferred time of baptism. Easter was the day of the resurrection and Lent the period in which believers put off the old nature and put on the new.
2. In addition to teaching, scrutinies and exorcisms were used throughout the period of the catechumenate.(3) The scrutinies were periods of self-examination and repentance, seeking to uncover all sinful tendencies and behaviors in order to thoroughly repent. The catechumenates were exorcised in order to deliver them from the evil spirits which strengthened the power of evil tendencies. The scrutinies, exorcisms, and intensive teaching in the Christian faith enabled the candidate for baptism to put off the old nature and put on the new, to become sanctified, to follow Jesus, and to participate in his death to sin and rising to new life.
3. There was also the development of rites of renunciation and adherence as demonstrating a “change of ownership” for the candidates. These rites were developed in conjunction with the baptismal service itself. Renunciation entailed the verbal renouncing of Satan, culminating in a final renunciation given at the rite of baptism. The basis for this baptismal renunciation of Satan was the exorcisms that preceded the baptism. Positively, within the baptismal rite, there was an affirmation of allegiance to Christ, signifying a change of ownership from Satan to Christ. The renunciations and words of adherence were incorporated into the baptismal service itself and reflected the results of the previous period of spiritual purification.
4. Ceremonies were developed such as the solemn traditio symboli, the teaching of the Creed to the catechumens prior to baptism, and within the baptismal rite itself, the redittio symboli, the public proclamation of the Creed by those to be baptized. These rites had their foundation in the teaching that preceded the rite of baptism. These developments reflected the command in Matthew 28:19-20 to make disciples by teaching believers to obey all the commands of Jesus. In this regard, the Creed was a succinct summary of essential Christian teaching.
5. Prior to the baptism itself, there was a pre-baptismal anointing as a final rite of exorcism and purification in preparation for the spiritual combat which characterizes the Christian life.
Here are the common features found in the Church of Rome which became normative for the West:(4)
1. The catechumenate were enrolled for an unspecified length of time during which they were instructed together with rites of exorcism and exsufflation (blowing). Exsufflation, blowing upon a candidate in conjunction with exorcism, had its origin in John 20:22 where Jesus breathed on the disciples and said, “Receive the Holy Spirit, …” It was understood that deliverance of the spirits of evil as animating powers required the gift of the Spirit to create the new person in Christ.
2. After the initial preparation, the candidates were enrolled to be baptized, with a final baptismal preparation during the 40 days of Lent. Lent, as in the East, was the period in which believers put off the old nature and put on the new.
3. There were three scrutinies during the time of final preparation, on the third, fourth, and fifth Sundays of Lent.
4. There was a pre-baptismal anointing of the senses associated with the priesthood of Christ. As seen in the Sarum Rite, the senses were anointed as part of the cetechumenate process by which believers were enabled to see and hear God.
Since infants and small children were too young to participate in the catechumenate, their parents would do so since they would answer for their children in the baptismal rite. (5)
After this brief historical survey, let us return to the prior question, “What should be required of those to be baptized?
There are two extreme positions that can serve as endpoints for our consideration. First, there is the position of baptizing just anyone who asks to be baptized. This is not always wise. For example, there are those who, perhaps for reasons of superstition or to please their parents, wish to have their babies baptized but have no intention of raising them as Christians. Discernment is required. If someone wishes to be baptized, this is a good opportunity to set forth the gospel and the blessings and responsibilities of the Christian life.
Second, it is impossible for many people who first hear the gospel, believe it, and seek to follow Christ, to understand and affirm all that is required for living the Christian life. Many people require further grace and goodness from God before they can enter into a more rigorous program of spiritual renewal. Therefore, we can not always require too much of people. Some level of commitment to Christ and to the church needs to be evident prior to baptism, but this varies from person to person. In the New Testament, those who were baptized were those that believed and were willing to turn from old ways and begin the Christian life. That, to my mind, is sufficient. Flexibility, discernment, compassion and firmness are required. It is good to have general guidelines in place so that all people can know they are being treated fairly in accord with the guidelines. In the final analysis, we are set right with God by faith in the atoning sacrifice of Christ and not by making right decisions in all circumstances.
Having said this, however, and in light of the practice of the church of the first few centuries, the church needs to make available to believers the full ministries of the Lord Jesus, including the teaching and deliverance ministries according to the ancient tradition. These ministries have their foundation in the ministry of Christ and are therefore necessary.
In spite of the availability of ministry and the good news of the gospel, not all who are baptized will persist and bring in a good harvest for the Kingdom. According to Jesus’ Parable of the Sower (Matthew 13:1-23), there are those who believe the Word of God, yet they do not persist in the Christian faith. Others do persist, and produce a harvest for the Kingdom, “in one case a hundredfold, in another sixty, and in another thirty" (Matthew 13:23). Baptism is available to all who wish to begin the Christian life because this life cannot be lived unless one is first born. At the same time, one cannot grow in maturity apart from grace, and this grace begun in baptism is continued by teaching and preaching, the profound grace of the Holy Eucharist, and the ministries of the church such as counsel and deliverance.
Within the Anglican tradition since the Reformation, preparation for baptism consisted of teaching the Apostles’ Creed, the Lord’s Prayer, the Ten Commandments, and the sacraments. All this is to the good and forms the intellectual foundation for the new life in Christ. At the same time, however, the goal of baptismal preparation is spiritual formation, and it is possible to learn doctrine and not engage in spiritual formation. The purpose of the catechumenate in the early church was spiritual formation, and that needs to be the emphasis today.(6)
In light of our discussion to date, and keeping in mind that the goal of the catechumenate is spiritual formation, here are some practical commitments that will enable a person to grow in Christ. Since growth in Christ is a process, it may not be wise to impose all these commitments as requirements for baptism, although certain ones such as worship are essential. All, however, contribute to continuing growth in Christ. They are rooted in the ministry of Christ and reflect the practice of the ancient church.
Practical Commitments
1. Worship regularly, including the ministry of the Word and Sacraments. Ongoing fellowship with other Christians for such things as mutual support, learning together, and carrying out ministry.
2. Daily devotions of prayer, Scripture reading, and silence in order to discern the will of God as preparation for doing it. Not only praying daily for those God places on one's heart, but praying daily with members of the household.
3. Have a spiritual friend, hiding nothing from this friend. Make a full and complete confession at least once a year. This requirement is absolutely vital. Many, many ministries have been destroyed because a person does not resolutely face his or her sins and confess them to another. Hiding sins allows them to grow, and once grown, they have great power. Among Anglicans, no one is forced to make confession, but it is crucial for those who wish to bear fruit for the Kingdom because it is a safeguard against darkness. “Therefore, confess your sins to one another and pray for one another, that you may be healed” (James 5:16).
5. Carry out a life review from time to time and receive the laying on of hands for healing and deliverance. This is frequently not practiced by believers, but it is rooted in the ministry of Jesus and the practice of the ancient church.
6. If you have the resources, eat healthy food, get adequate sleep, and exercise regularly. Have a day of rest one day each week, resting and doing things you enjoy. This has its basis in creation, that God created a day of rest.
7. Immediately forgive those who wrong you and ask forgiveness of those you have wronged. If this is difficult in certain circumstances, pray until you are able and seek ministry from others to help in this regard.
8. Put our priorities in order -- people have more value than success. Protect and nurture those in your care such as children, spouses, and parents. It is often the case that Christian leaders are more concerned with building up their congregations and making a name for themselves than they are for their families. Children instinctively know that they should be loved by their parents before all others, and they are right. Without this love they wither and die. Only Christ and his will have a higher priority.
9. Support the work of the church, its programs and leaders. Develop a ministry for the sake of the Kingdom in the church and/or in the world.(7) If you are a leader, care for the sheep with the love of Christ.
10 Give a tenth of your income to the work of the Kingdom, especially at the church where you worship. Beyond this, if you have the resources, be generous in giving.
11. Do your work well. If you are an employer, pay a living wage and treat your employees fairly. Live moderately.
These guidelines need to be considered from a particular perspective. They are not meant to make a person religious. They are guides to seeking and knowing God, receiving his mercy, forgiveness, direction, and love. God has given us ways of seeking him, such things as worship, study, confession, and receiving ministry. Over the course of a lifetime, the Spirit will use these means of grace in varying ways and with varying intensity. In certain periods of one’s life, certain means of grace will come to the fore. For example, early in the Christian life confession and receiving ministry may become especially important. Worship, study, and prayer are always important. Then, out of the relationship to God in Christ, one acts to love others as he first loved us. That is the second aspect of the guidelines, caring for those around us, right use of resources, fairness in the workplace, and more. If the guidelines are not seen as ways to know God, they can easily degenerate into religious duties and loss their purpose.
At times, these disciplines can yield immediate results, blessings from God and the experience of his presence. At other times, believers can experience what the saints call aridity, a period of time in which God seems to be absent. Under those conditions, one needs to be faithful to the basic commitments, allowing God to act as he pleases. It will not always be easy, but in the end, it will always be a blessing for there is nothing greater than knowing God in Jesus Christ the Lord.
Given that persons grow in grace in varying ways and degrees, it is vital that those in leadership set the tone for the entire church by radically accepting all who seek to follow Christ, even though many will not pursue the Christian life in depth. At the same time, however, the leadership needs to hold before all believers the highest norms of Christian faith and practice. They do this by living the Christian life, and the guidelines just given reflect the first baptismal commitment which is to follow Christ. This attitude of radical acceptance, coupled with earnest desire that all church members grow in Christ, has its basis in the fact that all are justified sinners, and yet, all are called to bear fruit for the Kingdom. No one can bear fruit for the Kingdom without discipline, and discipline implies a daily commitment to Christ and a rejection of other ways of living. The words of Paul are surely relevant at this point, “Share in suffering as a good soldier of Christ Jesus. No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him” (2 Timothy 2:3-4).
Finally, I would like to end this essay which emphasizes the believer’s baptismal responsibilities, by returning to the recognition that God first loved us. Here is a beautiful quotation by Daniel Erlander, on the goodness of God set forth in baptism,
[We are not saved] by: . . . proving [God's] existence by the wonder of nature or the power of logic; validating God's presence by visible blessings; having a prescribed religious experience; . . . building glorious religious institutions; reaching a high level of personal morality; [or] saving ourselves through status, wealth, knowledge, consumption, chemicals, positive thinking, correct religious doctrine, self-help groups, health foods or exercise plans.
Rather, he continues:
In the baptismal water we died with Christ. We were crucified and buried in order that we might be raised with Christ to live the new life, to dwell in a new reality, a new order of existence. Because of baptism we are Christians. Never does our status before God depend on . . . how we feel, having the right experience, being free of doubts, what we accomplished, our success or our position. We are Christians because God surprised us. Coming in water, God washed us and grafted us into Christ. Our identity for all the days of our life is set! We are children of God, priests of the King, disciples of Christ, a servant people, a holy nation, a communion of saints, the followers of the Way, proclaimers of the wonderful deeds of God. Jesus' story becomes our story. Baptized into his death, we are raised as the body of Christ in the world today.(8)
Endnotes
1. Maxwell E. Johnson, The Rites of Christian Initiation (Collegeville: The Liturgical Press, 1999), p. 91.
2 Johnson, The Rites of Christian Initiation, pp. 122-123.
3 An excellent description of contemporary scrutinies can be found at this web address, http://onlineministries.creighton.edu/CollaborativeMinistry/Lent/scrutiny-1.html.
4 Johnson, The Rites of Christian Initiation, pp. 133-34.
5 Johnson, The Rites of Christian Initiation, p. 186.
6 Johnson, The Rites of Christian Initiation, p. 87.
7 In regard to the work of the church and its members in the world, McDonnell and Montauge connect this work with the ministry of Christ received by baptism and and the Spirit as follows:
If the baptism in the Spirit is integral to Christian initiation, it is also integral to the paradigm for social transformation. Initiation equips one to do what Jesus did: to preach the good news to the poor, to proclaim liberty to the captives, to restore sight to the blind, to let the oppressed go free (Luke 4:18). This program demands liberation and justice for the poor, dignity and equality for women, a living wage for those who labor, sharing of talents and resources of wealthy nations with developing countries. The whole vast program for social justice and social transformation finds its source where the Word of God is proclaimed, communion in the mysteries of Christ are celebrated, and the Spirit and the charisms are imparted, that is, in Christian initiation.” Kilian McDonnell and George T. Montague Christian Initiation and Baptism in the Holy Spirit (Collegeville, Minnesota: The Liturgical Press, 1991), p. 371.
8 Johnson, The Rites of Christian Initiation (Collegeville: The Liturgical Press, 1999), pp. 377-78.
The Rev. Robert J. Sanders, Ph.D.
August, 2012
