Theology of Baptism: Module 1
Module 1: Baptism as a ‘Sign Act’
Baptism: Definition
The word "baptism" is derived from a Greek verb which translates to mean "to dip," "to wash," or "to plunge."
OLD TESTAMENT UNDERSTANDING OF BAPTISM��
Jewish Antecedents to Christian practices and beliefs
In Judaism circumcision is the initiation rite that placed Jewish males in the covenant relationship between Israel and God.
Circumcision is an act that uses both physical actions and material things to bring about initiation/membership in the covenant community of faith.
Circumcision is therefore one of the “sign-acts” (‘sign’ - what is symbolized, ‘act’ - physical action)
Sign-Act and Sacrament
As we encounter the term ‘Sign-Act’ – it may look strange. But it is a way of describing a sacrament.
The sacraments are outward and visible signs of inward and spiritual grace, given by Christ as sure and certain means by which we receive that grace. (BCP, page 409)
2. What is the outward and Visible “sign’ of Baptism?
The outward and visible sign in Baptism is water, in which the person is baptized in the Name of the Father, and of the Son, and of the Holy Spirit (BCP, page 409)
3. What is the inward and spiritual grace in Baptism?
The inward and spiritual grace in Baptism that is being accomplished is union with Christ in His death and resurrection, birth into God’s family the Church, forgiveness of sins and new life in the Holy Spirit. (BCP, page 410)
Action in Baptism
What is the Action in Baptism?
The washing, dipping, pouring or plunging
Ritual Washing in Judaism
In the practice of the Jewish community in the pre-Christian period, ritual washings were a regular feature.
The act of outward washing with water pointed to what was occurring on the inside of the individual, which was the cleansing of the soul from ritual or moral infractions or wrongdoing.
One use of ritual washing in Judaism was for the reception of non-Jew converts (proselytes).
The proselyte had to first undergo an intensive instruction into the faith and receive a new name.
Influence of Jewish initiation Practice on the Early Church
The early church was influenced by these pre-Christian practices.
They led to the development of the catechumenate or period of preparation prior to Baptism, which was adopted by the early Church.
Other Jewish influences on Christian Practices��Water and Creation�
The religion of Israel influenced the Christian practice and understanding of Baptism.
St. Paul, the great contributor of the major section of New Testament Scripture, looked back to the Scriptures of the Jews in search of an understanding of the significance of water in that context to see how it may provide some clue to understanding baptism from a Christian perspective.
Water and Creation Cont.
Thus, it has been suggested that in St. Paul's famous statement about Baptism as a participation in the death and resurrection of Jesus Christ:
He may have been recalling the image of Genesis 1:2 which mentions 'the Spirit of God moving over the face of the waters' in the beginning of creation, seeing in it a connection between this movement of water and the beginning of creation.
Paul, could assert that the believer in Christ, when baptised, dies with Christ (to the old order) and rises to a new creation.
Understanding the Elements of Baptism as seen in Hebrew Scripture
Baptism connects physical washing with the inner cleansing of the heart and soul.
The Jews understood that they were to follow the law in order to remain in relationship with God. But the laws were initially given on stone tablets.
There was a change to the internalization of the experience of God. God instructed the prophet Jeremiah to tell his people that God desired to write his "law within them," "on their hearts," and "they shall all know me"
Hebrew Prophets and Christian Understanding of Baptism
The roots of a Christian understanding of Christology, and hence Baptism, takes shape within the prophetic strand of the OT.
Prophets such as: Jeremiah, Ezekiel, and Malachi.
Example:
Jeremiah 31:31-34 points to the coming of a new covenant relationship between God and his people, which will find expression not so much in symbolic and external acts for release from sin, but in terms of a new metaphor of union, relationship, and experience.
The language of Jeremiah reflects this change of metaphor – "law within them," "on their hearts," and "they shall all know me"- pointing to an internalization of the experience of God in a new way.
Ezekiel 11, 18, and 36 speak to the "new spirit" and the "new heart" and "the heart of flesh," which will replace "the heart of stone." These passages lend themselves to association with the emerging Messianic expectation.
This becomes crystallized in Malachi with the expectation of the coming one, which has been the subject of appropriation and interpretation within the Christian understanding of Jesus as the Messiah.
Questions