Prof. Matthew UMUKORO

Before John the Baptist ever was, baptism had been. It originated from ancient Jewish ritual washing for purification as part of an old cleansing ritual habit like the washing of hands before eating. Baptism comes from the Greek word ‘baptizo’, meaning ‘to dip’, ‘to plunge’, or ‘to immerse’, which explains why the earliest tradition of baptism was through immersion. John the Baptist simply popularised and redefined the ritual as a public immersive act of washing sins away in the River Jordan, preparatory to receiving the coming of the Messiah. Considering his lowly birth and modest family background, the Jews could not conceive of Jesus as the anticipated Messiah, who was expected to arrive with pomp and pageantry. It was the place of John, born of ageing Elizabeth six months ahead of Jesus, to identify Jesus as the promised Messiah, and to proclaim him to the world. This task he diligently performed which made him to be widely known as “the Baptist”, some even mistaking him for the expected Saviour.

        But John the Baptist disabused them of this wrong notion. “I indeed baptise you with water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptise you with the Holy Ghost, and with fire” (Matthew 3:11). Thus, while John’s baptism led people to Christ as the Messiah, Christ’s baptism leads people to God and eternal salvation.

In eloquent demonstration of the necessity of baptism, Christ subjected himself to be baptised by John in order to identify himself with humanity. Coming from Galilee to Jordan, Jesus asked John to baptise him, while John initially objected to doing so, claiming that it should be the other way round. But Jesus calmly responded: “Suffer it to be so now: for thus it becometh us to fulfil all righteousness” (Matthew 3:15). And, as John baptised Jesus, the heavens opened up, “and he saw the Spirit of God descending like a dove, and lighting upon him. And lo, a voice from heaven, saying, “This is my beloved Son, in whom I am well pleased” (Matthew 3:16-17). Jesus was about thirty years old at this time, and his baptism marked the beginning of his public ministry which lasted roughly three years before his betrayal, arrest, trial, condemnation, crucifixion, death, burial, glorious resurrection, and spectacular ascension. Thus the last three years, beginning from his baptism, were the most crucial years in the earthly life of Christ.

        John’s baptism was pre-Christian, while the baptism initiated by Christ was post-Christian. Christians are the followers of Christ; hence, Christianity began with the descent of the Holy Spirit on Pentecost Day after the Ascension of Christ, thus initiating the birth of the Church. Moved by the preaching of the Apostles, the people asked for the way forward, which made Peter to respond as follows: “Repent, and be baptised every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts, 2:38). Thus, the concept of baptism gained firm foundation as a compulsory sacrament for the followership of Christ. It is meant to wipe away all sins, including the congenital sin of disobedience in the Garden of Eden, and prepare the ground for confirmation and all subsequent sacraments.

 

The baptism of Jesus was a mere formality to demonstrate its significance in the life of a Christian as a form of initiation into the faith. If Christ could be baptised even though he had no need for it, no follower of his has any reason to evade the sacrament, and the baptised adult must subscribe to the Apostles’ Creed and the Nicene Creed, for a full commitment to the faith. After his Resurrection, Jesus charged his Apostles to go “and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew, 28:19). This implies baptising in the name of the Holy Trinity.

        The Catechism of the Catholic Church (CCC) describes baptism as a spiritual mark that is both indelible and unrepeatable (par. 1272, p.326). It underscores the necessity of baptism as a ritual which the Lord himself affirms as being required for salvation (CCC, par. 1257, p.323). The Catechism also addresses the controversial issue of infant baptism which some religious sects frown upon. But the Catholic Church endorses infant baptism which dates back to the second century AD. The truth is that the new-born baby is spiritually defective from birth as the original sin hangs like an albatross on their neck, which only baptism can wash away.

Godparents assume temporary responsibility for the baptised baby until they are in a position to answer for themselves at confirmation. Since death does not spare the infant, it is too much of a risk to delay baptism and allow a baby to die in that original imperfect state. “Born with a fallen human nature and tainted with original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called” (CCC, par. 1250, p.322).

        Furthermore, the Catechism describes baptism as “the sacrament of the faith” (CCC, par. 1253 p.322). But this faith is at its initial stage at baptism, and is expected to grow with time. “For this reason, the Church celebrates each year at the Easter Vigil the renewal of baptismal promises” (par.1254, p.323). This is to remind all the faithful of the promises made at baptism, and to make a new commitment to keep to them and make the faith grow further with time. Baptism is the foundation of the Christian faith which requires to be rock-solid for the faith to stand, thus making it the most important of the seven sacraments of the Church.

        Although some sects still practise full immersion in water, baptism is done today by means of the sprinkling of the holy water, and making a sign of the cross on the forehead of the candidate. By faith, baptism automatically guarantees purification from sins (both original and personal sins of commission and omission), and a new birth in the Holy Spirit. The baptised becomes a new creature in Christ, the true concept of being born again, and is incorporated into the Body of Christ. But the baptised cannot afford to be a passive Christian; rather, he or she should be an active and public advocate of Jesus Christ, and identifying with him every inch of the way. The body of the baptised person no longer belongs to him/her; the body now becomes the temple of the Holy Spirit which must not  be defiled by sin, and which must be quickly washed spotlessly clean after every defilement, through the sacrament of reconciliation. Baptism links the baptised with all other Christians in an unbreakable bond of sacramental unity. And when the baptised also becomes a communicant, he or she becomes a full member of the communion of spirits and of life everlasting.