The Seven Sacraments (Part 1)

by Prof. O. M. Mathew Oruvattithara

1. Baptism - 'A dominical Sacrament'

The Sacrament of Baptism is the bed rock for building up the Christian life. It is from the Greek word 'Baptizein', meaning 'immersion', that the English term Baptism has originated. From the tone of the NT, it is to be deemed as a rite of initiation. As is well known, Jesus Himself was initiated into public ministry through baptism by John the Baptist. The Apostles were instructed by Jesus to baptise believers. After Peter's address on the day of Pentecost, baptising was the first overt act of the Apostles. Since the Sacrament has 'gospel' basis, Episcopal Churches as well as Congregational Assemblies acknowledge this as a 'dominical sacrament'; or as one instituted by Jesus Christ Himself. Yet, differences and divergences in the modality of administering baptism are seen among Churches. Adult Baptism was the norm in the beginning of Christianity. From the book captioned 'Early History of the Liturgy till the time of Gregory the Great' of Josef Jungmann, S.J, the following episodes can be incorporated. St. Augustine was baptised only at the age of 33 yrs; the deferring was due to his mother's insistence. John Chrysostom was baptised when he was 25; Basil at 26; Gregory of Nazianzus at 28, Ambrose at 34 when he was elected bishop. Constantine, the Emperor, did not get baptised until he was on his deathbed. From the 'Apostolic Tradition' of Hippolytus the details of a liturgy of baptism, without naming it so, has been obtained. A period of preparation, to gain entry into the Christian way of life was prescribed in the early periods. Thus came into vogue the stage called catechumenate. During this period the would-be converts were instructed on Christian doctrines. A sponsor was also needed. By the 3rd century, baptism came to be linked with Easter and so became an annual ceremony. Chapter 7 of the 'Didache' paints a very simple picture of Baptism. It prescribes Baptism in water in the name of Father, Son and the Holy Spirit. The third century Syrian Church order known as 'Didascalia Apostolorum' requires deaconesses to be appointed, in order to carry out this ministry for women candidates. Almost at this time, infant baptism came into vogue. The sponsor became the guardian of the child's faith after Baptism. This development took place around the 5th century. It was pointed out by some scholars, that as infants could not fulfil the conditions of renouncing the evil, of repentence and of faith, they were ineligible to receive the grace through Baptism. Those in favour of infant Baptism argued that the initiated infant would grow in grace through the sacramental structure. On the authority of Mt. 8 and Mk. 2, they further held that the sponsors could fulfil all the necessary conditions and God would respond to the faith of the sponsors. Again, quoting Mk10, they asserted that God's love and grace are antecedent and absolute. These arguments do have substance. Christianity aims at transcending the disjunction between the subjective and objective aspects of existence. It is better that Christian life coincides with the beginning of life itself. Besides, it is to be pointed out that over-exaggerated individualism is the cause for the antipathy towards infant baptism. After all, Christian existence is ecclesial or corporate. Many a catechumen had to die before receiving baptism. So it was held that the sooner the 'incorporation' is effected, the better. Yet another change occured around this time. When infant baptism bacame the order of the day, immersion in water was replaced by pouring of water on the head of the child. This was for expediency sake.

2. Theology of Baptism - 'Putting on Christ'

The 'two constituents' required in every Sacrament, namely 'matter' and 'form', are, in the case of Baptism, 'water' and 'washing' respectively. With regard to the effects of Baptism, preaching of St. Paul is to be dealt with at first. According to Pauline epistle to Gal 3:27 and Rom 13:14, Baptism is 'putting on Christ'. The obvious inference is that through Baptism, a person regains 'individuality'. That is, indivisible communion with the Triune God. It is the result of getting ingrafted to the Corpus of Christ. Further, Baptism provides the Christian certainty and protection of Christian life. In his 'Christian Doctrine' Dr. J.S. Whale narrates an anecdote which throws insight into this effect of Baptism. "When Luther was most afflicted with temptations and doubts, he would write two words on his table with a piece of chalk, 'baptizatus sum' meaning 'I have been baptised'. Luther meant that Baptism was the foundation of his Christian certainty. Baptism turns away an individual from the sinful ways to that of grace. To Theophilus of Antioch, Baptism represented remission of sins and regeneration in Christ. The dynamics is as follows. Separateness from the 'Being' is the basis of what is termed sin. This agonising attitude is annuled by Baptism, by gaining entry into the ecclesial existence and through it communion with Christ. Hence St. Paul says: "we are baptized into one body, the body of Christ". For St. Paul, immersion in the baptismal water and arousing from it are symbols of dying and resurrecting with Christ, the Saviour. The imagery of 'putting on the garment' of the grace and spirit of Christ is a recurring one in the writings of Syrian Fathers, when dealing with Baptism. Further, the Fathers of Syrian systems relate Baptism with the 'Motherhood' of the Church. In the 'Hymns of Epiphany', St. Ephrem develops the idea of the 'baptismal font' as the uterus of the 'Mother Church'. In a similar manner S.J.Beggiani in his work 'Early Syrian Theology' extols the effect of Baptism: "As the womb of our mother Eve gave birth to mortal children subject to corruption, let this Baptism become a womb which will give birth to spiritual and immortal children". In the Greek tradition, Didymus the Blind is considered as the first author who speaks of the 'baptismal font' as the perpetual virgin mother of the baptized. So opines the Oxford theologian, Sebestian Brock, in the 'Mysteries hidden in the side of Christ'. Again through Baptism, an individual gains a temporal identity. He or she is counted somebody in the body of Christ. This is the significance of giving a Christian name during Baptism. Awarding a title or name to some one or to something is equivalent to owning. The OT account of Adam giving names to beasts of the earth and birds of the blue signifies man's right over them. Another effect of Baptism is that it makes one a spouse of Jesus. Baptism is no mere formality or ritual. It enables one to receive grace in abundance and commits one to general ministry. In St. Augustine's 'Confessions' there is an interesting incident. An old Platonic philosopher by name Marius Victorinus is trying to induce a simple hearted bishop to consider him a Christian on account of his conviction, without requiring him to come to the Church to be baptized. Did walls, he asked, make Christians. The philosopher was made to understand that he could become a Christian only by being baptized in the Christian way. What Gregory of Nazianzus puts poetically cannot be but incorporated as it clarifies the all comprehensive effects of Baptism. "Baptism is God's most beautiful and magnificent gift. We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal and most precious gift. It is called gift because, it is conferred on those who bring nothing of their own; grace, since it is given to the guilty; baptism, because sin is buried in water; anointing, for it is priestly and royal; enlightenment, as it radiates light; clothing, since it veils our shame; bath, because it washes; and seal, as it is our guard and sign of God's Lordship". Really, Baptism begets benign beingness in beings of base metals and mean minds.

3. Sacrament of Chrism or Confirmation - Power to fight Temptation

Chrism is the Sacrament that fortifies one with the Holy Spirit. It is true that the NT does not specifically say about Chrism or Chrismation as a Sacrament. But the gospel basis of this Sacrament can be inferred from passages like Jn 20:22, I Jn 2:20 and Acts 8:17. As in the Apostolic experience on the Pentecost, theologically there is the outpouring of the Holy Spirit in Chrism. About Chrism, Dr. J.N.D. Kelly observes in his 'Early Christian Doctrines', "it is a common place of patristic teaching that it betokens the baptised converts' admission to the kingship and priesthood of Messiah". He goes on to add, that for Cyril of Alexandria, "it signifies the 'perfecting' of those who have been justified through Christ in baptism". It was contended that when anointed with the holy oil or Chrism, the baptised receives from the Paraclete, the power to fight temptation. Besides, the recipient would become endowed with the 'seven gifts' of the Holy Spirit. They are wisdom, understanding, counsel, fortitude, meekness, piety and the love of the Lord. Precisely, which all graces are required for the full spiritual growth would flow from Chrismation. However, there are two views about the effect of this Sacrament. Some say that the presence of the Spirit is experienced only through this Sacrament. They have two supporting arguments from the NT for their theory. One is the story of the Samaritans as recorded in Acts 8:17. Though the Samaritans were baptised by Philip, the disciple, they were endowed with the Spirit only when Apostles Peter and John 'laid on' their hands on them. The other episode is the case of the Ephesians, who albiet were a baptised group, received the Holy Spirit only when St. Paul laid on his hands upon them. 'Laying on of hands' was deemed a symbolic act of Chrismation. The other view is that by administering Chrism, nothing special is added to the benefits already bestowed by Baptism. They argued that this Sacrament simply deepens or intensifies what has already been effected through Baptism. Nonetheless, Chrismation makes the candidate a true witness to Christ. This appears to be the definite doctrine of the Orthodox Churches. On the authority of Jn. 20:22, Aquinas argued that this Sacrament can be construed to have been instituted by the 'historical' Jesus Himself. It is admitted that in the cited passage, what is stated is that Jesus 'breathed' on them. But when one comes to know, that according to the Church Fathers, besides air, there are various other symbols also such as dove, oil, etc., to represent the Spirit, the implication of 'oil' or Chrism becomes intelligible. Also, the positiveness of the arguments of Aquinas becomes appreciable. Further, the ancients might have drawn inspiration to select 'oil' as a medium for heralding divine presence from the parable of the 'wise virgins' who had reserved 'oil' to light up their lanterns to receive the 'Bridegroom' with the warmest welcome. The 'anointing oil' here is the medium to 'light' the life of the candidate to receive the honourable heavenly guest, the Holy Spirit.

4. Shift of emphasis in Chrismation

Like Baptism, Chrismation also is not repeatable but administered only once in one's life-time. The 'matter' in this Sacrament is the 'anointing oil'. The 'form' is the 'formula' of the Bl. Trinity, invoked in Chrismation. It was explicated that while Baptism denotes birth in Christ, this Sacrament signifies growth in Spirit to be culminated in the communion with God the Father. Thus, the theology of this Sacrament is subject to the operation of 'Perichoresis'. A few conceptual developments on this Sacrament that have happened in the Roman Catholic Chuch have to be glossed over. If in the past, the emphasis was on the endowment of the 'seven gifts', today it is on the effect of making the baptised, true witness of Christ. This is certainly an approximation to the doctrine of the Orthodox Churches. Further, following the publication of the 'Rites for Christian Intiation of Adults', there is a reversion to the Orthodox tradition of unified celebration of Baptism and Chrismation. This is confirmed by the Catholic priest Liam Kelly in his very recent book 'Sacraments Revisited'. According to the RCIA, "the conjunction of the two celebrations signifies the unity of Paschal mystery, the close link between the mission of the Son and the outpouring of the Holy Spirit". Vatican too, is not antipathetic to the 'joint administration' as is evident from the bull to the Syro-Malabar Rite of Kerala. In both the Catholic and Orthodox traditions, Chrism is sanctified by the bishops. The priests administer it with the permission of the prelates.

Next: THE SEVEN SACRAMENTS (PART 2)
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Published with the permission of the Author. This web site may not be reproduced in any form or by any means, without permission in writing from the author. This book was first published in December 2001 -- Moran 'Etho Series No.16 --Publishers:- ST. EPHREM ECUMENICAL RESEARCH INSTITUTE (SEERI) Baker Hill, Kottayam, Kerala, India. Pin- 686 001