Excerpted from:
Baptism in The Christian Community
Maarten Udo de Haes
Floris Books

Translated by Eva Reirman
First published in Dutch under the title Noem mij bij mijn diepste noam. Doop en geboorte in de Christen gemeenschap.
by Uitgeverij Christofoor, Zeist. in 1982. First published in English by Floris Books in 1985.
© Andreas Stichting, Den Haag 1982.
This translation © Floris Books. Edinburgh, 1985.

Contents

1. Why Baptism? Baptizing small children. Preparations
2. Godparents and their task. Looking for godparents
4. The form of the service and the substances used
5. The Christian Community. Church and membership
6. The influence of Baptism in everyday life

1. Why Baptism? Baptizing small children. Preparations

Baptism has always held an important place in Christian religious life. Many people, even those who rarely go to church or have lost their faith, still wish to have their children baptized. But tradition does not necessarily justify the continued existence of this sacrament in a modern conception of Christianity. Insights into the process of incarnation, birth and baptism, or observations and experiences concerning the effect and meaning of the sacraments in a Christian community, can lead to a conscious decision to have a child baptized.

Here we arrive at an important question: May we make decisions for a child that is not yet capable of his own decision-making? Obviously, he cannot understand what is entailed. Should we not go back to adult baptism? To find the answers we have to look more closely at the source and development of Christian baptism.

The Gospel describes how John the Baptist baptized in the River Jordan those people who came to him of their own free will. The event was so moving that those involved confessed their sins and experienced a complete inner change. This was possible because it was not a shallow symbolic act but an act of initiation whereby man is brought into connection with his divine, heavenly origin. John brought people to the brink of death through drowning, so that the spirit in man freed itself from the physical body and the inner eye opened to the spiritual world. That is why the Gospel speaks of a 'turning' (Greek metanoja) rather than 'conversion' as it is so often translated. It was a dramatic experience, and that must be one of the reasons it was a sacrament for adults.

The object of the baptism as John the Baptist performed it, was twofold: the cleansing (katharismos) and enlightening (Photismos) of the recipient. These two elements are very noticeable in the way the Christian baptism was originally carried out. Through baptism the soul was purified. As Paul expressed it: 'but you were washed' (lCor.6:1l). The vision of a higher world was experienced as an 'enlightening'. In Roman Catholic circles it is still the custom to give a baptized baby a white cloth and a candle as christening gifts; in this way both elements are expressed.

Only adults were baptized during the first few centuries of the Christian world. We can assume that the danger involved in infant baptism by submersion became too great and that therefore, by about 350 AD, an infant baptismal ritual was introduced. With this, naturally, the whole character of baptism changed, but this was not carried through to completion in the Churches where it is still essentially an adult undertaking carried out on infants. Infant baptism retained both the confession of sins and the joining of the church. This cannot be demanded of a child, let alone a baby. Still, questions were put to the child and answered by the godparents on his behalf. Only when Baptism acts as a spiritually sacramental addition or completion of birth,
can we speak of a true 'child baptism' as in The Christian Community. Subsequently, the main reason for an adult form of baptism falls away as this is not essential to commit oneself to a community. Who then would wish to deny a child this gift when he can freely receive it!

Apart from these points we need not place too great an emphasis on the question of making decisions for a young child. We shall have to make countless decisions regarding diet, clothing, and education throughout the child's life. And we should realize that by not baptizing the child we have also come to a decision. Maybe the unborn or newborn child can influence our decision. It is not unusual for parents to have a definite feeling that their children helped them to decide. It is important to ask oneself 'Why do I want to have this child baptized?' even if other children in the family have already been baptized.

The search for godparents should begin before the birth so that they too can prepare themselves for the birth, the baptism, and their specific tasks as godparents. Often, only one consultation between parents, godparents and priest is possible owing to inadequate or late preparation and this is not really enough. The quality of anticipation is greatly enhanced when we increase our awareness of the meaning of baptism and the shared responsibilities it entails. Some people may feel this to be premature, but the experience of others indicates that preparation for baptism before the actual birth is very valuable. For the child it is best to be baptized as soon as convenient, preferably within the first six weeks of life. (In The Christian Community it is unusual to receive this sacrament beyond the fourteenth year.) Ideally, the godparents should also experience the sacramental life of the Community before the Baptism, so that they gain some perception of it and it is in the best interest of the child if they also meet those with whom they will be sharing their responsibility, namely the congregation.



2. Godparents and their task. Looking for godparents

The title godfather' or godmother' shows that this relationship is of a spiritual rather than an earthly nature. We can look upon the two godparents as spiritual companions, as 'guardian angels' on earth. Although this kind of spiritual connection does not exclude blood relations from becoming godparents, that would be a relationship based more on genetic ties than a spiritual bond forged in freedom. We expect relatives to show an interest in the children and their develoQ ment. Thus by choosing godparents from within the family circle we do not add anyone essential to the circle of people surrounding the child.
In coming to a decision the first aspect to be considered is the spiritual bond between the child and the godparents. Since we do not really know the little child yet, the choice very often rests on subtle observations and intuitions. Good possibilities for godparent hood exist where there is a warm friendship with the parents. On the other hand the bond with the child should not depend exclusively on such a tie. If the Iparents feel unable to make a choice, or if they do not know anyone who could take on this task, it is possible for the priest to recommend someone else from the community. Many a fruitful godparenthood has come about in this way.

The directions given to godparents during the baptism are short and to the point. It is their task to lead the soul of the child in the community of the Christ Jesus. This may seem to contradict what was said in the first chapter, that baptism does not require membership of the Church. The apparent discrepancy is resolved when we look at the Christian Church in a much wider sense. In The Christian Community this extension is expressed in its Creed. There it is affirmed that 'communities whose members feel the Christ within themselves may feel united in a Church to which all belong who are aware of the health-bringing power of the Christ.' It is into this extended Church that the child is introduced when baptized. We may assume that the godparents would want to be members of this community of Christ and would lead in such a way that the child could, as an adult, choose whether or not to become an active member of The Christian Community.

It is good when the godparents periodically think about 'their' child, or remember him in their prayers, while the parents and child can think about the godparents on going to sleep. In this manner, the spiritual bond initiated at baptism can be kept up in an intimate but practical and religious way. The value of such a bond, both for those concerned and for the whole fabric of the future community of mankind, is easily underestimated. Even in practical matters about upbringing (for instance, choice of school, toys, illnesses) or decisive events in the life of the child, the godparents may be able to help. The assistance they can perhaps offer is made easier by their strong connection with the child on the one hand, and by their greater objectivity on the other. Parents quite often fail to see certain qualities in their own child or see them incorrectly through lack of perspective; they are too close to him.

'When does the task of godparents end?' is a question frequently asked. How seriously the task is taken and how long it is truly held depends on the degree to which the godparents work from their inward power of sacrifice. Seen in this light, the task can be taken much more seriously and realized as greater than any outward authority could impose. Just as the work of parents and educators does not abruptly end but goes through a gradual metamorphosis, so does the godparents' task continuously change. Their role will change radically when the child reaches fourteen, the age of confirmation in The Christian Community. If a close relationship has been formed, the godparents can be of great help when the child suffers the loneliness and inner struggles of puberty. In short, the task of the godparents will continually change, but never really ends even though outwardly it may seem to. Here again we can think of the guardian angel of man, whose task likewise does not end although he leaves the young person more and more free as he grows into independence.

The spiritual ties established at Baptism and confirmed in daily life can be building stones for a future community in the spirit, when old community forms will have ended.

4. The Form of the Service and the Substances Used

The worlds of spirit and of matter encompassed in the sacrament are vast. The bridge that is created between the heavenly heights and the individual being on earth spans a great divide. Nevertheless, this vastness and greatness is concentrated to such an extent that this sevenfold sacrament takes about fifteen minutes. Just as the soul of a human being incarnates into the body of a tiny baby, so also a spiritual reality of immense magnitude is concentrated and embodied within the child.

Now we may ask why material substances, water, salt and ash, are used at all. Is matter not misplaced in such a holy sacramental occasion? Especially as these are common substances and easily obtained. In this respect they are not at all 'precious'. But when we view birth as a bringing together of the spirit of man with the physical body which has sprung from the mother's womb, we can understand how baptism, which consecrates this birth, should also unite spirit with matter. In this sense other sacraments where substances are used also resemble a baptism. With birth, man's spirit is plunged into the physical world; a painful process, for the immortal spirit is confronted with mortal matter and even has to be immersed in it.

The word incarnation' means embodiment, becoming flesh. Concerning his own embodiment and baptism Jesus said, 'I came to cast fire upon the earth; and would that it were already kindled! I have a baptism to be baptized with; and how I am constrained until it is accomplished!' (Luke 12:49f). The idea of a dramatic confrontation between spirit and earthly matter at every incarnation was subscribed to by Buddha as well, hence his saying, 'All birth is suffering'.
For this reason it is often thought that baptism should reject the physical earth and be an exclusively 'spiritual' occasion, where the spirit in man can recognize the spiritual world again. However, the guidance that baptism affords does not, in the first instance, come from looking back to the 'lost paradise' from which we came. The sacrament rather lends perspective to the future and gives meaning to the earthly life just begun. This is made possible through use of the consecrated substances. Through his life and passion, death and Resurrection, Christ united himself with the earth to such a degree that it has become possible to raise matter from the depths and use it in a sacramental act, so that the power of resurrection can unite with it. These substances have become more than just dead matter, they are permeated, impregnated, baptized with the strength of the eternal life that overcomes death.

When the child is brought into contact with them, both materially and figuratively. he may experience that not only does the earth consist of dead matter, but also contains living, Christ-filled substance which makes it a richer and more worthwhile place. To begin earthly life with this experience is assuredly more comforting than to yearn for the past 'lost paradise'. Baptism can give a child strength to begin life on earth with courage and joy.
As an extensive study of the substances would be too lengthy here, suffice it to mention several points of view. Water has for many centuries been the most important, if not the only baptismal substance. It is the 'source of life' of the earth. Wherever there is water life springs up, wherever organic life exists there is water. A classic and fitting example is the rich vegetation on the banks of the River Jordan which forms a narrow ribbon in the otherwise barren Judean Desert. The human body, particularly that of the young child, consists for the most part of water. Water is a substance that is in the first instance always moving, in streams and rivers, in ocean currents and the tides. Also in the vertical plane there is continuous movement; in the living and life-giving cycle of evaporation, cloud formation and precipitation.

Just as water represents movement, life and growth, so with salt a totally different, in many respects an opposite picture develops. Both the concrete cubic structure and the crystalline character of salt bring to mind the earthly forces of form. In one extreme salt represents death--think of the salt deserts near the Dead Sea. But, in combination with the living water, it is the most abundant substance on earth in the oceans and seas. Salt has an important function in nutrition and in preservation of food. Salt really represents the preserving element. Just as thinking and willing are opposite capacities in man, so are the two common substances on earth, water and salt, in many respects polar to each other. It is significant that in the Baptism the water is placed on the forehead and the salt on the chin; the places corresponding to thinking and willing. What comes to expression through this is that our often rigid thinking needs to become mobile and enlivened and our life of will, often lacking in self-control, needs structure and form.

With the ash which is placed on the child's chest, a completely new element is brought into the picture, namely that of fire. Fire occurs when something is offered up. This can happen destructively, or take form as the sacred fire of enthusiasm or of love. This sacrifice is clearly expressed in the mythology of the phoenix, the bird that rises out of the flames more beautiful and stronger than before. This image, which comes to us from pre-Christian times, seems to point to and prepare us for the greatest deed of sacrifice, the death on Golgotha undergone by the Christ. With this deed, so great a power of sacrifice was united with the fire of love that new life can arise from it.

With this background it makes sense that in the Baptism the ash is placed in the sign of the cross on the chest of the child; the sign of the deed of sacrifice on Golgotha is brought into connection with the place where our heart beats, where the fire of love and idealism can burn, but also where powers of sacrifice must arise for ideals to be realized.

5. The Christian Community. Church and Membership

As has been explained, Baptism within The Christian Community does not necessarily imply Church membership. Even so, the task of the godparents is described as a leading of the soul in the communion of Christ. Here the community is not treated as 'the public', but as co-responsible members of the sacrament. It now becomes clear that the freedom of choice to join the Church is not the same thing as a shallow lack of commitment to the community in which the child is baptized.

It was shown earlier how a discrepancy that may arise for the godparents is rectified through recognition of a wider Church. It remains for us to consider the relationship between the community and the person baptized when membership is not implied.
In the third chapter of the Gospel according to John there is an account of the discussion between Jesus and Nicodemus. There mention is made of the double birth: 'That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, "You must be born anew." ' (3:6f). Besides the birth in the physical sense of the word ('born of water') Jesus also speaks of a birth 'of the spirit'. This future aspect of the birth of man's immortal part is explained by Paul in his First Letter to the Corinthians. 'The first man [Adam] was from the earth, a man of dust; the second man is from heaven . . Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.' (15:47.49)

The heavenly man, who is born in the earthly man, will be able, by the power of the Resurrection that lives in him, to withdraw the physical body from death. Or, as Paul wrote: 'But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you.' (Rom.8: l0f).

If the birth out of the spirit is no mere image, certain aspects of physical birth should also be found in it. If we recall the words spoken to the congregation during the second part of the Baptism, namely that they should receive and carry this soul that has been sent down from the spiritual world into the earthly community, we can see the connections. Before physical birth has taken place the mother has conceived and carried the child. Now a parallel task is asked of the community. That is to say, baptism--besides being a continuation of the physical birth--is also a preparation, a conception. a sowing of the seed of the spirit-man. the second Adam, and this conception happens in the womb of the community. This appeal is a social and religious deed, awakening readiness to welcome a human soul and receive it into the community.

Now when the seed has been sown for the birth of the spirit-man within the community of the Christ-Jesus, the years that follow need to have a religious content to prepare the child for the Sacrament of Confirmation at the age of fourteen. During the intervening years, this seed is carried and nourished in secret within the enveloping life-body of The Christian Community. Celebration of the festivals, the experience of other baptisms, the religion lessons for children of school age, regular attendance at the Sunday Service for Children; all nourish the soul during its time of development, and serve as religious life-substance. In much the same way as the new-born infant frees himself from the warm protective environment of the mother's womb, the fourteen-year-old struggles out of his familiar circle to seek his own way. In the Confirmation the young person is reminded of how he has been led by people close to him, by his parents and teachers. After this he is directed towards the Christ-Spirit whom he can now regard as the highest leader on his life's path. Birth pangs accompany this stage also, often all too noticeable to those around him.

To summarize, and bring this subject to a close: The Baptism in The Christian Community can be seen as 'after-care', as a consecration of the earthly body; and also as preparation and conception of the 'Christ-man'. This understanding of baptism makes sense for the one baptized, as well as having meaning for the community of Christians who are called upon to receive and support him. When we recall what was said about the three substances we can conclude that Baptism is of immense importance not only to the individual, but for the community of Christians, the earth and the spiritual community. The personal guardian angel, the angel of the community, and even the Spirit who unites heaven and earth, the Christ, all bear witness to and co-operate in the holy sacrament of Baptism.


6. The Influence of Baptism in Everyday Life

If Baptism is such an all-encompassing occasion, it stands to reason that it should have a perceptible effect on the whole life of the child. Here we return to the question of whether this influence renders the child unfree. We should look at this frankly and recognize that everything we give children, be it food, toys or education, will influence them. And rightly so, since their development depends on it: but this need not mean that these influences constrain them. Every worthwhile, aesthetic, love-filled impression influences people--but does not make them unfree.

Even though the outward course of the sacrament is always the same, each individual child responds differently. Sleeping or being awake, following the process with wide open or closed eyes, making soft noises or crying incessantly, laughing, or yawning at a particular moment; these are all visible and audible expressions important for parents and godparents to recognize consciously. We should allow the children to express themselves as they will and should not think it disruptive, even if they cry. When the Baptism is over, it quite often happens that they fall into a deep sleep, which we should not disturb--something to be taken into consideration if there is a reception or a festive occasion afterwards. A balance should be struck between what is important socially and what is important for the baptized child himself. Perhaps we could make sure that there is a peaceful place where he can sleep while the festivities are going on nearby.

It is easy to observe the child's reactions during the Baptism and shortly thereafter, but what about the long-term influence. It is not exceptional to hear parents remark on what a peaceful and 'heavenly' effect the sacrament has had on a too-active, wakeful child. And the reverse can also happen; a baby who will not gain weight, an indication of the fact that he cannot properly arrive on earth, will suddenly start feeding as if to say 'yes' to the life just begun. Older children also are influenced in a positive way when they receive the Baptism.

We may look at the relationship between the three consecrated substances and the human biography. Although man strives to achieve a balance between the divergent qualities within himself (as we find them in the specific qualities of water, salt and ash, for instance) certain traits are more predominant during particular periods of life. In relation to this we can say that, during the first six or seven years, the essential qualities are those we find so obviously present wherever there is water: liveliness, growth and movement. The child's body (which, in embryo, developed in the waters of the amniotic fluid) consists, to great degree, of water. Also in the upbringing of the child, we see how very important the fluid element is. For instance the child is able to go from one game full of fantasy, to another and yet stop immediately when it is time for dinner. And if it is possible to let play flow on into the meal-time, then we can experience the meandering, living stream which is home to the child.

Around the seventh year, when the milk-teeth make way for permanent ones, the almost opposite element of form comes forth. The child learns that there are boundaries. Boundaries of time, for example, are made obvious in school as each class lasts a certain length of time. This makes it possible to learn to accomplish a task within an allotted span; to concentrate on something in particular now, then stop and concentrate on something quite unrelated, without letting everything flow together. This achievement is of great importance later on for religious life. The children of this age will learn that there are boundaries laid down concerning their behaviour. Their world begins to be differentiated; they can no longer be so inextricably interwoven with the world around them. The cubic salt crystal seems to bring this power of form to expression. In the chapter on the substances we saw that salt also has conserving properties. When we realize this, it is exciting to discover that it is in this second seven-year period that the child learns to keep secrets, and takes pleasure in doing so; a clear indication of an inner world that can be shut off from the outside world.

The cubic salt crystal with its six equal planes can also be regarded symbolically as the human being seeking the balance between extremes; between being earth-bound and volatile, between hyper-activity and inert passivity, or between reckless living and an all too careful, conservative way of life. The balance is kept in three directions.

When the child reaches puberty and enters the third seven-year period, everything begins to stand in the sign of fire. This fire destroys much of what was valuable in childhood but it is also the fire of idealism, through which the adolescent can gain enthusiasm for heroic personalities and ideals for the future. In growing towards adulthood the 'self' is born. Again we are reminded of the mythological image of the phoenix who rose from the ashes. At the dramatic age of fourteen much is lost, but new and unique things will arise. From this we can understand why Confirmation is always celebrated at Easter-time. The motif of death and resurrection has an exceptionally important meaning for this age-group.

It should also be mentioned that the characteristics and properties of the three substances affect not only the first three seven-year periods, but can also be seen to relate to three longer periods into which the whole life can be divided. The first twenty years have as their distinguishing feature, growth and movement, the middle period is one where form and balance come into play, while the last phase of life is marked by the polarity of the ageing body and the increased activity of spirit.

We can gain reverence and respect for the three substances used in the Baptism when we realize how well they represent the specific rhythms found in every human biography. These simple substances, which are consecrated during the sacrament, consecrate in turn the whole life of the baptized child.

Further reading

The Christian Community by Louise Madsen, Floris Books, 1985.
Growing Point by Alfred Heidenreich, Floris Books, 1979.
Seven Sacraments in The Christian Community by Evelyn Capel, Floris Books, 1981.
The Path to Birth by Stanley Drake, Floris Books, 1984.
The Act of Consecration of Man by Martha Heimeran, Christian Community Press, 1975.
The Creed by Evelyn Capel, Floris Books, 1985
The Christian Year by Evelyn Capel, Floris Books, 1982.