Baptism St Marys RCIA Call to Life The

Baptism St. Mary’s RCIA

Call to Life -The sacrament of Baptism -Liturgy of Baptism -Grace of Baptism -Minister of Baptism

Romans 6: 3 -5

What is the name of the large candle in the photo below? -The term "Paschal" comes from the word Pesach, which in Hebrew means Passover -It is referred to as the “Easter” or “Paschal” candle. The “paschal mystery” refers to our passage with, in, and through Christ from Spiritual death to spiritual life.

The flame of the Paschal candle symbolizes Christ as light of the world and his presence in the midst of his people.

The tall white candle in many ways signifies the Divine [Pillar of Fire (theophany)|pillar of cloud by day and the pillar of fire by night]] that lead the [Israelites] in their [The Exodus|Exodus] from slavery in Egypt.

1. The cross is always the central symbol, most clearly identifying it as the Paschal candle. 2. The Greek letters alpha and omega signify that God is the beginning and the end (taken from the Book of Revelation). 3. The current year represents God's presence here and now in the midst of the gathered worshipers. 4. Five grains of incense (most often red) are embedded in the candle (sometimes encased in wax "nails") during the Easter Vigil to represent the five wounds of Jesus: one in each hand, one in each foot, and the spear thrust into his side.

Call to Life

Imagine that you have been transported back in time to the year 300. Suddenly you find yourself in a large house in Rome. It is Holy Saturday night. About 100 Christians are gathered around the pool in the courtyard. Your learn that this is the night when several people are to be initiated into the Christian community, the Church. Called catechumens (Greek word related to sound or hearing), they have been preparing for a long time for the “Sacraments” of initiation

Baptism, the final step in the original process, took place during the Easter Vigil –the evening before the Easter celebration of the Resurrection. In the early Church, the Easter Vigil was the only time Baptisms were performed. Even after the actual ceremony, further study was expected and more knowledge about Christian “mysteries” was provided to the newly initiated members. The Easter Vigil ceremony was preceded by ritual bathing on Holy Thursday and by two days of fasting. On the Saturday night vigil, all catechumens gathered, men in one room and women in another. The sponsors –the persons who had guided them toward their new birth –were there. They were called fathers and mothers by the catechumens because they performed a parental role. Later, sponsors would be known as godparent.

At the start of the Easter Vigil ceremony, the catechumens faced West, the place of sunset and darkness. They stretched out them arms and denounced Satan. Then suddenly they turned to the East and shouted their commitment to Christ. The physical turnabout by the catechumens marked their spiritual turnabout, or conversion. The East was considered the place of light, of the rising sun, and of new life. Next, the catechumens went to a room with a pool that was often modeled after the Roman baths. They stripped off their old clothing, had oil poured over their body, and stepped down into the waist-deep pool.

The bishop submerged the catechumens in the water, usually three times – in the name of the Father, the Son, and the Holy Spirit. The catechumens then emerged from the other side of the pool and received new white robes. The bishop anointed them again with oil, and embraced them in a sign of peace and welcome. Finally, the catechumens were let into the room where the Eucharist was celebrated. For the first time, on Easter Sunday, they participated in the total Eucharistic celebration.

Prior to Baptism the catechumens attended Mass only until the end of the homily. As a matter of fact, the first part of Mass was called the Mass of the Catechumens because the prayers, readings, and homily were intended to give instruction to the catechumens.

The process of preparing for initiation at the Easter Vigil demanded a great deal of time and dedication from those who wanted to become members of the Church. Remember though, just prior to this time, the Church had been an illegal, persecuted group. Accepting a candidate presented a grave risk to the whole community.

At the same time, the leaders realized that Baptism was meant to be a sustained joy, not a just a moment of excitement. Developing a joyful, loving community demanded a profound initiation. In recent years the Church has revised the adult Rite of Christian Initiation to recapture the sacrifice, spirit, and joy of the ritual in the early Church.

Originally Baptism, Confirmation, and the Eucharist were combined into one initiation ritual. Later on, so many candidates sought initiation into the Church that bishops had difficulty presiding at all of the rituals. Yes it was considered essential that the bishops conduct them. To handle the increased number of converts, the Eastern Church decided to allow their priests to baptize, confirm, and celebrate the Eucharist with the initiates. In the East, Confirmation is administered immediately after Baptism and followed by participation in the Eucharist; this tradition highlights the unity of the three sacraments of Christian Initiation.

In the West, the priests baptized initiates but delayed the rest of the ceremony until the bishop was available to “confirm” the initiation. Eventually in the Western Church, the baptized members began to participate in the Eucharist before Confirmation. Until recently, the sacraments of initiation remained separate and were celebrated in the sequence of Baptism, Eucharist, and Confirmation.

Why didn’t the Christian community meet in a Church? There were no Christian churches. At first they continued to go to the Temple to pray. Recall that Peter and John were on their way “to the temple at three o’clock” when the encountered and healed a crippled beggar. Philemon 1: 2 Soon, however, Christian stopped going to the Temple and began meeting in homes. Saint Paul refers to “house meetings” in his letters. He writes to Philemon: “To our friend and fellow worker Philemon, and the church that meets in your house. Philemon 1: 2 To the Romans, Paul writes: My host, Gaius, in whose house the church meets, sends you his greetings 16: 23

Call to Life Sacraments of Initiation Baptism Initiation Gives Life Confirmation Enriches Life Eucharist Nourishes Life

Read Romans 11: 24.

What name do farmers give to the process described by fall? -they refer to it as grafting. It is something like skin grafting. In what sense does the image of grafting apply to what is referred to in the first sentence of the commentary? -In Baptism, we are “grafted” into the Body of Christ and draw new life from him just as the wild olive branch draws new life from a cultivated olive tree.

Through the sacrament of Baptism, the risen Jesus unites himself and shares with us the new life he won by his death and resurrection. Thus, the sacrament achieves what it symbolizes: A spiritual death and rebirth of new life in Christ.

In what sense does the image of grafting apply to what is referred to in the first sentence of the commentary? -It dies to its “wild life” and begins living a new “cultivated” life. It is reborn. In a similar way, a newly baptized person dies to an old life and is reborn to a new one.

Water is both a symbol and agent of death and rebirth The Book of Genesis portrays a great flood destroying all human life except for Noah’s family. Thus the flood waters act as a symbol and agent of death and rebirth –death to an “old world of sin” and rebirth to a “new world of grace. ” The book of Exodus portrays the Israelites fleeing Egypt through the waters of the Red Sea. Thus, water again acts as a symbol and agent of death and rebirth –death to an “old world of slavery” and rebirth to a “new world of freedom. ”

Imagery of Baptism Flood Death Old world of sin Birth New world of Grace Genesis Chapters 6 and 8 Red Sea Death Old life of slavery Birth New life of freedom Exodus chapter 14

Since Vatican II, the Catholic Church actively encourages Baptism by immersion. The reason? It better symbolizes theological reality of Baptism: dying and rising with Jesus. Recall Colossians 2: 12 When you were baptized, you were buried with Christ, and in baptism you were also raised with Christ.

Early Christians dramatized this dimension of Baptism in a spectacular way. They constructed their baptistries in the floors of their churches, so that they resembled tombs. Tomb Dying with Christ Womb Rising with Christ They even built three steps going down into the pool of water to symbolize three days that Jesus was buried in the tomb. Going down into the water (as into a tomb) symbolized dying with Jesus. Coming out of the water (as from a womb) symbolized rising with Jesus.

You were led down to the font of holy Baptism just as Christ was taken down from the cross and placed in the tomb… You were plunged in the water… It was night for you And you could not see. But when you rose again, It was like coming into a broad Daylight. In the same instant You died and were born again, The saving water Was both a tomb and a womb. Jerusalem Catechesis 3 rd century.

Federico Fellini’s film La Strada portrays a circus strong man named Zampano, who awes audiences by breaking chains. One day Zampano acquires a half-witted peasant girl, named Gelsomina. To be part of his act. He treats her insensitively and cruelly and, eventually, abandons her. Later, Zampano learns the girl has died. This news fills him with remorse at the way he treated her. Zampano goes down to the sea, wades in the water, and sobs bitterly. As the waves crash against his muscular body, he senses something amazing happening. His tears and the sea are washing away his guilt. He experiences a spiritual rebirth. He entered the water a sinner and emerged a new person. He was reborn. What happened to Zampano is an image of what happens at Baptism.

People sometimes worry about Jesus’ word sot Nicodemus: “No one can see the Kingdom of God without being born again… No one can enter the Kingdom of God with out being born of water and the Spirit. ” John 3: 3, 5

People Ask, Does this mean that an unbaptized person will not enter heaven? Would God deprive someone of heaven simply because he or she is not baptized? The simplest way to read Jesus’ instructions to Nicodemus is to keep in mind their context. Jesus addressed his remarks to an adult who believed in him. Recall the words of Nicodemus to Jesus: “Rabbi, we know that you are a teacher sent by God. No one could perform miracles you are doing unless God were with him. John 3: 2 Nicodemus was, in effect, inquiring into what he (a believer) should do next.

In other words, Jesus did not give his instructions (about the need to be baptized) to people who never heard of him or people who lived hundreds of years before him. Therefore, these instructions would not appear to be directed to their situations. God will have his own way of dealing with the unbaptized (infants or adults). What it is, we do know. It will be one of heaven’s joys to learn what it is.

Liturgy of Baptism Presentation of the candidates The candidates are called forward with their godparents and being presented to the community. This highly personal moment recalls God’s call to Jeremiah the prophet. I chose you before I gave you life, and before you were born I selected you to be a prophet of nations. Jeremiah 1: 5

Liturgy of Baptism The Litany of the Saints The call and presentation are followed by the praying of the Litany of the Saints over the Elect. It is a beautiful prayer that goes back to the early days of Christianity. It concludes by asking God to “give new life to these chosen ones” about to be baptized.

Why involve prayers to the saints in the baptismal liturgy? Baptism involves the whole Church, which is made up of three groups: Notes: 1. The Church on earth In pilgrimage 2. The Church in purgatory In purification 1. The Church in Heaven In perfection

Because baptism makes us brothers and sisters, the reception and presentation of the Elect involves the total community. When the Church baptizes a child, the action concerns me, for the child is ingraphted into that body whereof I am a member. Poet John Donne

Thus, when a child is baptized into the Body of Christ, the other members of the Body incur a responsibility. It is to provide the faith environment in which the “seed of faith” planted in the child may grow to maturity. This responsibility explains the Church’s refusal to baptize an infant whose parents do not practice their faith and do not intend to practice it. There is no reasonable assurance that their child will be instructed in the faith and brought up in a faith environment.

Sometimes people ask why Catholics baptize infants when some Protestants do not. Both Catholic scholars and prestigious Protestant scholars, like Joachim Jeremias and Oscar Cullman, have shown that Christians have baptized their infants from earliest Christian times. The New Testament refers to this practice implicitly, saying entire households were baptized. Acts 16: 15 Acts 16: 33 Acts 18: 8 1 Corinthians 1: 16 Solidarity of family faith matters was taken for granted in ancient times. In other words, when parents were baptized, so were their children.

Profession of Faith After the Litany of Saints, the celebrant blesses the water to be used in baptizing the Elect. A portion of the blessing reads: We ask you Father, with your Son to send the Holy Spirit upon the water of this font. May all who are buried with Christ in the death of Baptism rise also with him to the newness of life. The celebrant charges the Elect to profess the faith in which they are about to be baptized. They affirm their pledge “refuse to be mastered by sin” and to “reject Satan, the father of sin and prince of darkness. ” The profession continues with an affirmation of faith in the Trinity: the Father, the Son, and the Holy Spirit.

Reception of Baptism The Elect approaches the baptismal font individually. The celebrant bathes each one in water completely or pouring water over them CCC 694

Baptismal Formula I baptize you in the name of the Father (first bath) And of the Son (second bath) And of the Holy Spirit (third bath)

Anointing Next the presider anoints the newly Baptized with holy oil (chrism). This symbolizes and communicates to the newly baptized a share in the priestly, prophetic, and kingly missions of Jesus. (Ancient priests, prophets, and kings were anointed)

“God anoints you with the chrism of salvation, so that, united with his people, you may remain forever a member of Christ who is Priest, Prophet, and King. ”

The priestly mission of the newly baptized involves the uniting themselves with Jesus in the sacrifice of the Mass. The prophetic mission involves witnessing of Jesus in the world by word and example The kingly mission involves actively involving oneself in the building up of God’s Kingdom on earth.

Next, the godparents dress the newly baptized in a white garment. The celebrant prays: “Receive this baptismal garment and bring it unstained to the judgment seat of our Lord Jesus Christ, so that you may have everlasting life. ” “You were baptized into union with Christ, and now you are clothed with the life of Christ. ” Galatians 3: 27

The Baptismal concludes with the godparents lighting a small baptismal candle from the large Easter candle (symbol of Christ) and handing it to the newly baptized. This action symbolized the fact that in Baptism we receive the very life of God. The celebrant says: You have been enlightened by Christ. Walk always as children of light and keep the flame of faith alive in your hearts. When the Lord comes, may you go out and meet him with all the saints in the heavenly kingdom.

Reception of Baptism Baptizing Anointing Liturgy Clothing Lighting Father Son Holy Spirit Prophet Priest King Action Symbolism

Grace of Baptism Amazing grace! How sweet the sound – That saved a wretch like me! I once was lost, but now I’m found, Was blind, but now I see The grace of Baptism is amazing. It puts us right with God by forgiving all our sins and any punishment due to them. So that by his grace we might… Come into possession of eternal life Titus 3: 6 -7 Baptism also relates us to the Holy Trinity in a deeply intimate way: We become: • Adopted children of god • Members of Christ’s body • Temples of the Holy Spirit

Grace communicates: 1. God’s life Sanctifying grace 2. God’s Help Actual Grace Sanctifying Grace This “grace of Christ” is “God’s own life. It is infused by the Holy Spirit to heal our soul of sin and to sanctify it. It is the sanctifying or deifying grace received in Baptism. CCC 1999 Actual Grace God helps us to preserve and nourish. This is what Newton has in mind when he says: Thru many dangers, toils, and snares I have already come; ‘Tis grace hath bro’t me safe thus far, and grace will bring me home.

Grace Summing up the “amazing grace” of Baptism” 1. Puts us right with God. 2. Gives us share in God’s. 3. Relates us intimately to the Trinity. By virtue of Baptism we are: 1. Adopted children of God. 2. Members of Christ’s body. 3. Temples of the Holy Spirit.

Minister of Baptism Ordinarily, the minister of Baptism is a bishop, priest, or deacon. 1. Who may baptize “ in an emergency? ” Even an unbaptized person can baptize in an emergency CCC 1256 -61 2. The three minimal requirements that must be observed by one baptizing are: a. Intending to do what the Church does b. Reciting the baptismal formula c. while pouring water over the person being baptized.

When we dip our fingers in the Holy water at the entrance of the Church we bless ourselves in the name of the Father, and of the Son, and of the Holy Spirit. This gesture and prayer reminds us that we are Baptized in the name of the Father, and of the son, and of the Holy Spirit. AMEN

Ephesus / Church of Mary / Baptism pool The Church of Mary (Turkish: Meryem Kilisesi) is an ancient Christian cathedral dedicated to the Theotokos (the Virgin Mary), located in Ephesus, Turkey. It is also known as the Church of the Councils because two councils of importance to the history of Early Christianity are assumed to have been held within. The church is located in the south stoa of the Olympieion (Temple of Hadrian Olympios) next to the harbor of Ephesus.