Baptism, Christ's Act in the Church

Rating:
Summary: Baptism, broadly speaking...
Review: Laurence Hull Stookey, in the epilogue to his book Baptism: Christ's Acts in the Church, gives a very personal interpretation to the meaning of baptism for him:

'Baptism has changed my perception of the future. The same God who claimed me before I could understand, through that very act gives me hope for a future that I cannot comprehend.' (pp. 180-181)

Baptism is a powerful action, one that incorporates an individual into the community. Despite the near-universal acceptance of baptism as a fundamental Christian practice, there is still a great amount of confusion and theological disarray (a term Stookey uses, which reminds me of Joe Jones' frequent use as well) surrounding the meaning and actual ritual enactment.

Stookey warns against seeing baptism as a magical act. This is not something that should be seen as a transformative act that works independent of the intentions and meaning attached to it by the individuals and community participating. However, there is a fine line that is often crossed between the theory of baptism and the practice of baptism.

'Early in the third century, Tertullian ... stated this worthy assertion, which establishes that the ministry of baptism is not the exercise of some magical power, nor is it the prerogative of an elite group. All can share equally what they themselves have received equally. When it came to practice as distinct from principle, Tertullian was more restrained.' (p. 67)

The entire community is called to participate in the baptism of members; frequently (as in my own tradition) when a new member is being baptised, all other members present are called upon to renew their own baptismal vows. This can be particularly meaningful and important in a tradition that practices infant baptism, for many (or most) individuals will not be able to recall the actual experience of their own baptisms.

Stookey permits the practice of infant/child baptism, on the grounds that it is part of the community's action, and so long as the community accepts responsibility for those it baptises, children may be included.

'Baptism is for those committed to the Christian faith and community, and for their children. This presses upon the church the necessity of being what the church is intended to be: a family of Christ's people who disciple, nurture, and encourage one another in faith.' (p. 49)

Baptism is the mark of being part of a church as a community of covenant, in relationship with God and with each other. Stookey argues for adult commitment to the process of baptism, but that this commitment can extend to the education and incorporation of children into the community. Stookey also argues against rebaptism. If baptism is 'a ritual action [that] has the power to communicate and incorporate', the baptised person is already part of the community, and it becomes a matter for pastoral leadership to lead the person who might be seeking rebaptism into other forms of expression - baptismal renewal, confirmation, reaffirmation are possible means for this. (p. 26)

Baptism is not simply a physical action, but rather is a multi-sensory experience that reaches out of several emotional and mental levels.

'While the very existence of sacramental actions and things is testimony that words are not everything in communicating the faith, this by no means indicates that words are unimportant.' (p. 135)

The words help express the desires and intentional aspects of the action, while the physical aspects carry meanings that reach many levels conscious and subconscious. Thus, Stookey argues for an incorporation of those he refers to as 'retarded' and 'senile', both in baptism and in communion, for some of the many-layered meanings may be able to be understood by those in ways those more 'normal' might not comprehend.

Baptism is, finally, a great equaliser. Through baptism all are made part of the body of Christ, and part of the adopted family of God.

'Baptism also gives us a vision of a new social order. All of us come to baptism as sinners equally guilty before God, and all of us come away from baptism as those who have been made God's adopted sons and daughters through grace. Once we grasp this, any supposed superiority based on race, social class, gender, or nationality is exposed as a lie.' (p. 37)

We all become responsible to and for each other. As Stookey concludes, there is is no greater comfort on earth for him than that he is baptised, and part of the family of God, the body of Christ. This is perhaps the ultimate purpose of baptism.

Rating:
Summary: Baptism, broadly speaking...
Review: Laurence Hull Stookey, in the epilogue to his book Baptism: Christ's Acts in the Church, gives a very personal interpretation to the meaning of baptism for him:

`Baptism has changed my perception of the future. The same God who claimed me before I could understand, through that very act gives me hope for a future that I cannot comprehend.' (pp. 180-181)

Baptism is a powerful action, one that incorporates an individual into the community. Despite the near-universal acceptance of baptism as a fundamental Christian practice, there is still a great amount of confusion and theological disarray (a term Stookey uses, which reminds me of Joe Jones' frequent use as well) surrounding the meaning and actual ritual enactment.

Stookey warns against seeing baptism as a magical act. This is not something that should be seen as a transformative act that works independent of the intentions and meaning attached to it by the individuals and community participating. However, there is a fine line that is often crossed between the theory of baptism and the practice of baptism.

`Early in the third century, Tertullian ... stated this worthy assertion, which establishes that the ministry of baptism is not the exercise of some magical power, nor is it the prerogative of an elite group. All can share equally what they themselves have received equally. When it came to practice as distinct from principle, Tertullian was more restrained.' (p. 67)

The entire community is called to participate in the baptism of members; frequently (as in my own tradition) when a new member is being baptised, all other members present are called upon to renew their own baptismal vows. This can be particularly meaningful and important in a tradition that practices infant baptism, for many (or most) individuals will not be able to recall the actual experience of their own baptisms.

Stookey permits the practice of infant/child baptism, on the grounds that it is part of the community's action, and so long as the community accepts responsibility for those it baptises, children may be included.

`Baptism is for those committed to the Christian faith and community, and for their children. This presses upon the church the necessity of being what the church is intended to be: a family of Christ's people who disciple, nurture, and encourage one another in faith.' (p. 49)

Baptism is the mark of being part of a church as a community of covenant, in relationship with God and with each other. Stookey argues for adult commitment to the process of baptism, but that this commitment can extend to the education and incorporation of children into the community. Stookey also argues against rebaptism. If baptism is `a ritual action [that] has the power to communicate and incorporate', the baptised person is already part of the community, and it becomes a matter for pastoral leadership to lead the person who might be seeking rebaptism into other forms of expression - baptismal renewal, confirmation, reaffirmation are possible means for this. (p. 26)

Baptism is not simply a physical action, but rather is a multi-sensory experience that reaches out of several emotional and mental levels.

`While the very existence of sacramental actions and things is testimony that words are not everything in communicating the faith, this by no means indicates that words are unimportant.' (p. 135)

The words help express the desires and intentional aspects of the action, while the physical aspects carry meanings that reach many levels conscious and subconscious. Thus, Stookey argues for an incorporation of those he refers to as `retarded' and `senile', both in baptism and in communion, for some of the many-layered meanings may be able to be understood by those in ways those more `normal' might not comprehend.

Baptism is, finally, a great equaliser. Through baptism all are made part of the body of Christ, and part of the adopted family of God.

`Baptism also gives us a vision of a new social order. All of us come to baptism as sinners equally guilty before God, and all of us come away from baptism as those who have been made God's adopted sons and daughters through grace. Once we grasp this, any supposed superiority based on race, social class, gender, or nationality is exposed as a lie.' (p. 37)

We all become responsible to and for each other. As Stookey concludes, there is is no greater comfort on earth for him than that he is baptised, and part of the family of God, the body of Christ. This is perhaps the ultimate purpose of baptism.

Rating:
Summary: Beautiful, lucid, gentle--a gift to any believer
Review: This lovely book has put an end to the believer vs. infant baptism debate for many by gently illustrating in a number of ways that baptism is Christ's act--not man's or woman's--and that acceptance of that gift is not one of the intellect, but one of faith. Stookey traces the history of baptism from its primitive streambed roots to primitive early church rituals to modern-day derivations, calling the reader into deeper questions and encounters with each century's development. At the end of the journey, I felt refreshed and confirmed in that faith which led me on the journey to begin with.