1. The baptism is the sacrament of the faith. Birth to life is not celebrated, but birth to the faith. What does that really mean?. In our society a lot of people is baptized but few of those are evangelized. In spite of the secularisation process, family heritage, social pressure, religious adscription have a large influence when baptizing children, but it means very little in every day life. In the social and religious frame in which Jesus lives something similar happens. It is senseless to say: Our father is Abraham. In our baptized but very little evangelised, we neither can say: we are “all life” Catholics. It is necessary to live the meaning of the baptism if we want it to serve some purpose. It is necessary to be born again (Jn3), says Jesus to Nicodemus. In the first centuries´ catechesis, this radical change is also lived as a step from the thirst to the living water (Jn 4), from blindness to light (Jn 9), from death to life (Jn 11)
2. Among the Pharisees there was a ruler the Jews named Nicodemus. He came to Jesus at night and said: “Rabbi, we know that you have come from God to teach us, for no one can perform miraculous signs like yours unless God is with him”. The scribe acknowledges Jesus´ authority as a teacher, but he belongs to a different world, from which it is very difficult to understand Jesus´ words: “No one can see the kingdom of God unless he is born again from above” (Jn 3,3). A radical change, a new birth is required. The scribe asks: “How can be a rebirth for a grown man?”. (J 3,4). Jesus answers: “Unless one is born again of water and the spirit, he can not enter the Kingdom of God” (3,5). It’s necessary to be born of the water symbolizing conversion announced by John (Jn 1,31), and of the Spirit: “ what is born of the flesh is flesh, and what is born of the spirit is spirit. Because of this, don’t be surprised when I say: you must be born again from above. The wind blows where it pleases and you hear its sound, but you don’t know from or where it is going. It is like that with everyone who is born of the spirit. (3, 3-8).
3. Nicodemus is a teacher of the law in Israel, but he doesn’t understand anything. He is the law’s man. He is tied to a code that excludes any novelty, so he closes himself to God’s action. As a Pharisee, he believes that God’s work is finished, that the man is in his final condition, that there is no gate to cross. Summing up, that there’s nothing new under the sun. Jesus says other things: creation is not over, my Father goes on working (Jn 5, 17), man must be born of the Spirit, it’s to say, of God. The dialog reflects stress between the synagogue and the disciples: we say what we know and we give testimony of what we have seen, but you do not accept our testimony.
4. To be born of the Spirit!. The Bible uses the word spiritto mean God’s reality (Jn 4, 24), his gifts (Is 11,2), the spirit’s gift (Jn 14,6), the breath of life given to the men (Gn 2,7). Originally, it means wind’s blow and vital breath (Ps 104. 29-30), like water (Jn 7, 37-39), like fire (Sir 48,1; Jer 20,9; Acts 2, 3-4) like oil (Am 6,6; Ezk 16,9; Is 1,6; 1S10, 1-6).
5. But, we can believe in God and in Christ too, without having received the Spirit. Now when the apostles in Jerusalem heard that the Samaritans had accepted God’s word, they sent there to Paul and John to them. They went down and prayed for them so that they might receive the Holy Spirit, since they had only been baptized in the name of the Lord Jesus (Acts 8, 14 – 17). In Ephesus, Paul asked to some apostles the following questions: “Did you receive holy spirit when you became believers?”. They answered: “ We have not even heard that anyone may receive holy spirit” (Acts 19,2; in lower case letters and no article according to the original Greek version). Really, they ignore the overflow of the spirit announced by prophet Joel: “After this, I will pour out my Spirit upon all flesh (Jl 3,1).
6. Along Jesus´ life the Spirit of God appears in many ways: in his conception (Lk 1, 35), in his baptism (3, 21 – 22), in the dessert (4,1), in his mission (4, 14 – 22), in his prayer (10, 21), in the last supper (Jn 14, 16 – 17), in his resurrection (20,22; see Gn 2,7), in the first Christian community (Acts 2). Jesus gives the Spirit without measure (Jn 3, 34), he evangelises with the power of the spirit and giving signs of liberation (Lk 4, 18 – 20; see Is 61, 1 – 2) Jesus announces (once and again) the gift of the Spirit in the last supper: “I will ask the Father and He will give you another Helper, to be with you for ever, the Spirit of truth whom the world cannot receive because it neither sees him nor knows him. But you know him for he is with you and will be in you. I will not leave you orphans, I will come back to you. A little while and the world will see me no more, but you will see me because I live and you will also live. On that day you will know that I am in my Father and you in me, and I in you” (Jn 14, 16 – 20; see 14, 23 – 26; 15, 26 – 27; 16, 7 – 15).
7. Jesus lives his passion and death like a baptism: “ I have a baptism to undergo and what anguish I feel until it is over!” (Lk 12, 50). In Psalm 69 we can read: “I have come into the deep waters, swept and engulfed by the flood. The old Christian catechesis finds essential biblical echoes in the symbolism of the water. Baptism is compared with Israel crossing of the Red Sea, Exodus experience: Israel is born of the water like God’s people. Also, Saint Cirilus of Jerusalem in the IV century says: “ water is the beginning of the world and the Jordan river is the beginning of the Gospels”. After the flood, the covenant is made with Noah (Gn 9,9). And Elijah is taken out “after having crossed the Jordan” (Catechesis 3,5).
8. The gift of the spirit is a reality growing like a fruit of Christ’s Easter. In Pentecost’s day Peter proclaims it: “ Fellow Jews and all foreigners now standing in Jerusalem listen to what I have to say. These people are not drunk as you suppose, for it is nine o’clock in the morning. Indeed what the prophet Joel spoke about has happened. To Jesus of Nazareth whom God accredited and through him did powerful deeds and wonders and signs …. This Messiah is Jesus and we are all witnesses that God raised him to life. He has been exalted at God’s right side and the Father has entrusted the Holy Spirit has just poured upon us as you now see and hear (Acts 2, 16 – 33).
9. Jesus´ signals are repeated in the Church: the crippled walk (Acts 3, 1–10; 5, 12– 16; 14, 8-10), the dead raise (40; 20,10), radical changes take place (2,41; 5,14; 10, 44-48), God’s word is proclaimed with strength (4,13; 5,20; 9,27; 14,3; 28,31), belongings are shared (2,44; 4,32), threats and persecutions are confronted with peace and joy (5,41; 7,55; 20, 17-38; 21, 10-14), the spirit produces his gifts (1Co 12,8-10), Jesus is shown as the Lord (1Co12,5). The Spirit’s gift continues being current. Saint Agustin says: “ If nowadays the presence of the holy spirit is not evident with such miracles, how will it be possible that everyone of us know that he has received the Spirit?
10. Acts of the Apostles show haw the baptism is placed in the centre of the first Christian community. Those who embrace the Gospel, receive the baptism. Peter’s words reach their heart. What must we do?. Peter tells them: “ Each of you must repent and be baptized in the name of Jesus Christ, so that your sins may be forgiven. Then you will receive the Holy Spirit (Acts 2,38).
11. In Jesus´ time the word bath or baptism was applied to any type of ablutions and cleansing (Mk 7,4; Hb 9,10), to the baptism of converts, to the baptism of Jewish sects, to John’s baptism (Mk 1,4), to Jesus´ baptism (Mk 1,9-11; see Jn 3,22;4,2) and, specially, to the Christian baptism that incorporates to Christ Resurrected. In this sense we speak of being baptized in the name of Jesus Christ (Acts 2,38), in Christ (Gal 3,27; Rm 6,3), in Jesus the Lord, or even in the Holy Spirit (Acts 19, 3.5; Mk 1,8; Jn 1, 32-33). Let us see everyone of these baptisms, that belong to the religious frame in which appears the Christian baptism.
12. First of all, the convert’s baptism (The Misna Pesachin VIII,89. every pagan who was converted to Judaism should follow a triple rite: circumcision, baptism and offering (see Num 15,14-16). A preparatory catechesis was required, and the reasons for their conversion were questioned. In the Talmud, baptism’s rite foresee an inquiry to the candidate and the answers on his part, that suppose a confession of faith. The witnesses guarantee the faith of the baptized. While the converts immerse in the swimming pool, the rabies recite some of the commandments of the law. In some cases, they use the formula “in the name of heaven or from love to heaven”. Baptism must be carried out, if possible, with living water, running water (see Didaje VII, 1-4). The convert, once baptized, is like a newly born (neophyte), who initiates a new life.
13. There was also the baptism of the Jewish sects. for instance, those of the Essenians from Qumran. Flavius Joseph (Of handsome jewish, II 8,7) talks about a long test to which the new members were submitted. The candidate, like a postulant, should pass a first exam to decide his admission. The aspirant should practice the essenian life for one year. If the test was favourable, he was admitted in the community, but he could not participate fully in it. At the end of the second year he joined “the purification holy waters” and participated in the holy banquet. The baptized compromised himself to follow Moses´ law, he initiated a new way of life to deliver “conversion fruits”. It is said in the Union’s rule: “Then God will purify in his truth all men actions …. . And he will pour on the man the spirit of truth like lustral water, to absolve him of all fraudulent abominations”.
14. John’s baptism is addressed to everybody: sinners, pagans, Pharisees, Sadducees (Mt 3, 7-10; Lk 3,12-14). He denounces the false illusion of saying: We have Abraham for our father (Mt 3,8). It serves no purpose without practicing the justice. “It is a baptism of repentance for the forgiveness of sins (Mk 1,4) in order to make ready for the Lord a people prepared” (Lk 1,17). John testifies the Messiah’s presence “I myself did not know him, but God who sent me to baptize, told me: you will see the Spirit coming down and resting on the one who baptizes with holy spirit. Yes, I have seen and I declare that this is the chosen One of God”. (Jn 1,33-34). John’s baptism helps to prepare the way to whom will baptize in holy spirit and fire ( Mt 3,11)
15. Jesus´ baptism starts his own mission and he declares that he possesses the spirit of God. No details are given, but the experience is described in these images: “The heavens opened (Ezk 1,1; Is 63,19), the spirit of God comes down (Mt 4,16; Is 42,1; Ezk 36,5; Jl 3,1), at the same time a voice from heaven said: this is my son, the Beloved; he is my chosen one (Ps 2,7; Is 3,16; Mt 3,17). The spirit of God comes down upon Jesus and rest upon him (Is 11,2; Mt 3,16), like the affection of a dove to her nest.
16. The first son of the servant of Yahweh (Is 42) is accomplished in Jesus´ baptism, model of any baptism. God himself introduces and supports his servant “Here is my servant whom I uphold my chosen one in whom I delight” (Is 42,1) The servant has a gift and a mission to accomplish: “I have put my spirit upon him and he will bring justice to the nations. He does not shout or raise his voice in the streets. A broken reed he will not crush nor will he snuff out the light of the wavering wick. He will not waver or be broken until he has established justice on earth; the island is waiting for his law” The servant’s mission is to implant, without limits, the justice and the law of God, to proclaim his will that is the justice. He will neither impose by force nor will subdue, but he will not shut up or dismay either. The servant is God’s creation, the answer to God’s call, the accomplishment of a fate received from God. “I, Yahweh, have called you for the sake of justice; I will hold your hand to make you firm; I will make you as a covenant to the people and as a light to the nations, to open eyes that do not see, to free captives from prison, to bring out to light those who are in darkness.
17. The second song of the servant (Is 49) is wonderful too. “Listen to me, O islands, pay attention, peoples from distant lands. Yahweh called me from my mother’s womb; he pronounced my name before I was born. He made my mouth like a sharpened sword. He hid me in the shadow of his hand. He made me into a polished arrow, set apart in his quiver. He said to me: “You are Israel, my servant, in whom I am glorified. But I thought – I have laboured in vain, I have spent my strength for nothing – Is my Lord is really busy with my cause and my God with my work?” The Lord’s call is settled in the roots of the very existence. The servant’s mouth, who proclaims God’s word, is sharpened word and polished arrow, short range and long range weapons, a weapon used by the Lord whenever is timely. For some time, the sword is hidden in the shadow of his hand and the arrow set apart in his quiver. But it is not time lost. The servant’s downfall is not real. “I am important in the sight of Yahweh, and my strength has been my God”. The mission continues and enlarges to the limits of the earth. “It is not enough for you to be my servant. to restore the tribes of Jacob to bring back the remnant of Israel. I will make you the light of the nations, so that my salvation will reach the ends or the earth”. It is not only a question of putting together Jacob’s tribes, of overcoming schisms and exiles (nowadays, for instance, Churches´ partition). No, what God is preparing in history’s scenario is a universal event, visible to all nations.
18. Christian baptism is a bath in the spirit: “John baptized with water, but you will be baptized with the Holy Spirit” (Acts 1,5). “The spirit is a God’s gift given to those who are baptized” (Acts 2,38; Rom 5,5). It is besides a sign of the presence of the resurrected Christ. Jesus said it: “If anyone is thirsty, let him come to me; and let him who believe in me drink, for the Scripture says – out of him shall flow rivers of living water” –. Jesus was referring to the spirit which those who believe in him were to receive; the spirit is a regeneration bath by which man “is born from above” (Jn 3,3), the effusion that Jesus pours out on those who believe in him, the grace of the Gospel: “one Lord, one faith, the grace of the Gospel. One God, the Father of all and is in all”(Eph 4,56; 1Co 6,11).
19. The spirit is a gift of God (Acts 8,29; Jn 4,1), whose communication only God can do, since he is really giving himself out. All that takes place from God, takes place in the Spirit. The Symbol of faith says, according to the greek original text: “I believe in holy spirit”. It also appears here the word holy spirit without article to refer to the gift of God given to those who believe in Christ. Due to this gift the glorified God continues present between his people, like the Father. Jesus said it: “If anyone loves me, he will keep my word and my Father will love him; and we will come to him and make our name with him” (Jn 14, 23).
20. The baptism includes purification (1Co 6,11; Eph 5,25-26), new birth (Jn 3,3-5; Gal 4,29), regeneration (Tt 3,5-8), illumination (Eph 5,8-14). Saint Peter says: ”like newborn children, eagerly longing for the pure milk of the Word which will help you grow and reach salvation”. (1P2,2). The baptism means growth and, also, “a blameless life (2,12), a new life (Rom 6,4). Clement of Alexandría (born about 215) states the depth of the mystery in this way: “Baptized are illuminated; illuminated are adopted like sons; adopted like sons, they become perfect, being perfect they receive the immortality …. This operation receives a lot of different names: gift or charisma, illumination, perfection, bath, … (Paedagogus 1,6). Baptized in Christ, we are marked by an indelible stamp, like Jesus himself, and “this unction is the holy spirit”, says Saint Cirilus o Jerusalem (Mystagogic 3,1). The original intention of the sinner man of being like God, without God, is erased in the baptism.
21. In the catechumenal tradition of the first centuries the delivery of the symbol of the faith and the Holy Father are important elements of the baptism celebration. The Church delivers the compendium of her faith and of her prayer to those who are baptized. The baptism is the effective sign of the faith received and of the new life that it implies: “Through him we approach the Father in one Spirit” (Eph2,18). Or, what is the same, we put our confidence in God because we are sons. The proof of this is that “God has sent into your hearts the Spirit of his son which cries out: Abba!, that is: Father! (Gal 4,6).
22. The children are not baptized in a personal faith, but in the faith or the christian community. Afterwards, they must go on personalizing their faith in small steps, if they really want the baptism to mean something in their own life and if a child dies without being baptized? In the past, (and in a wrong way), it was applied to then what Jesus says to the adult Nicodemus: “Who is not born of water and spirit can not go into God’s kingdom.” Today this can not be sustained anymore: “For he wants all to be saved” (1Tim2,4); the children can not commit personal sins, they are sons of God.
* Dialog: Have we learnt to live the meaning of the baptism?