Baptism: back to the future

Currents in Theology and Mission, Oct, 2003 by S. Anita Stauffer

Regarding the welcome by the congregation, the text in RW3 is called not a welcome but an acclamation, making the texts difficult to compare. However, LBW is to be credited for introducing the congregational welcome; predecessor books did not include any such text, and the RW3 acclamation serves as a sort of welcoming.

3. Pneumatic nature. The Holy Spirit's role is apparent in the LBW rite, at least to those who pay close attention to the texts and actions of it. There are two epicletic prayers invoking the Spirit. The first is in the prayer of thanksgiving over the water (section 9), in which the Father, whose Spirit moved over the waters of creation and anointed Jesus in his own Baptism, is asked to send the Spirit now, that new life may be given to the baptized. These are major improvements over OSB and TLA.

A second epiclesis for the Spirit (section 13) is prayed during the laying on of hands. The neophyte is given not only new life in Christ but also the seven gifts of the Spirit.

Immediately after the handlaying, the sign of the cross is made, which may be applied by anointing with oil. Here again is reference to the Spirit, this time in the past tense: "you have been sealed by the Holy Spirit" (section 14). There are multivalent meanings to this anointing and signation (including christological), and its history is quite complex, but it is at least a mark of the gift of the Holy Spirit received in Baptism, making us God's own people (see 2 Cor 1:21-22). We are "branded" as forever belonging to the God who made us. This seems to have been well received by congregations.

These actions related to the Holy Spirit--in the water, imposition of hands, signation, and anointing--are not simply liturgical "extras." The Holy Spirit comes not only in the water bath but also in these actions of the Spirit. Water Baptism and Spirit Baptism are a single indivisible action of the single indivisible Triune God. The Spirit elements are really confirmation elements, a significant return to the early Christian unified sense of Baptism, before confirmation degenerated in the medieval period into a delayed, separate rite for the gift of the Spirit. The ILCW showed great wisdom in looking back into early Christian history for what would shape the future church.

4. Eucharistic context. Holy Baptism and the Holy Eucharist are closely connected. "The gift of Communion is the birthright of the baptized."" Even when a young child is baptized but not yet admitted to the Lord's Table, the Eucharist remains the culmination of Holy Baptism. The connections are several. There is an ecclesial connection: Baptism creates the church, and Eucharist nourishes and sustains it. There is also a soteriological connection: Baptism brings, and Holy Communion renews, the gift of forgiveness. Because of such connections, the LBW expects that Holy Baptism will be celebrated within the context of the Eucharistic liturgy (which is, of course, the case in the Easter Vigil, the primary time for Baptism).