Ecclesiological and Ecumenical Implications of Baptism

Ecumenical Review, The, Oct, 2000 by Walter Kasper

However, the liturgical celebration of baptism is not the end of the matter. The New Testament is not concerned with an abstract doctrine of baptism but with paraclesis, the reminder to live life in the reality of baptism (Rom. 6:3-14; Col. 3:1-17; 1 Pet. 1:3-25). Many New Testament statements therefore have the function of reminding us of our baptism, showing clearly that baptism, carried out once for all, must be repeatedly realized afresh in the Christian's life. Important social -- not just individual -- consequences arise from this. Above all, there must be no inequality on the basis of race, nationality, social position or gender among the baptized (Gal. 3:28; Col. 3:11).

Finally, no one is baptized only for himself or herself, or only for their own individual salvation. Baptism is linked to the sending of the church into the whole world (Matt. 28:19); it makes the baptized a witness to Christ in the world, and is the foundation for the priesthood of all believers who are sent to proclaim the mighty acts of God (1 Pet. 2:5,9). Baptism is at once a sacrament of initiation and of mission.

Baptism, and life based on baptism, normally take place in an actual local congregation, but baptism is more than inclusion in a local congregation and also more than inclusion in a particular confession. Baptism incorporates us in the one and only body indivisible of Christ (1 Cor. 12:13 and 1:13). Thus for the New Testament, the one church of Jesus Christ is present in each local congregation (1 Cor. 1:2; 2 Cor. 1:1), and the "church" is both the local church and the church universal in one. Thus baptism makes us a member of a local congregation but also a member of the one, holy, catholic and apostolic church (una sancta, catholica et apostolica ecclesia).(18) From its inmost nature baptism has an importance that goes beyond this or that local or confessional church. It has ecclesiological and ecumenical implications. This is the very point, of course, where the fractures between the different church traditions become plain.

III. Different developments in East and West

On the basis of the common biblical witness, the doctrine of baptism has undergone different developments.(19) The Eastern churches have not developed an abstract theology of baptism. Especially since they have freed themselves from a temporary Western scholastic influence and have remembered their patristic tradition, they have been describing baptism as a musterion, i.e. as a symbolic representation of the saving activity of the triune God. In the last analysis the Eastern churches' view of the musterion stops short of any attempt at definition. The liturgical implementation of the musteria has priority over any logical reflection on them. Sacred acts are involved here, in which the Holy Spirit works with visible signs and imparts the gifts of the Spirit. Correspondingly their baptismal formula runs as follows: "The servant of God [name] is baptized ...", and this "passive of the divine" highlights the mysterious action of God in what the church does.(20)