Dimensions of Baptism Biblical and Theological Studies

284 Dimensions of Baptism

theologically a 'completeness' in baptism (whether of infants or believers)

which does not exclude its being only one part of a complete journey of

initiation? Might it be complete in itself but still not the totality of initia-

tion? This will be our own journey of discovery, and we should begin with

a classic modern ecumenical text.

2. The Neglected Heritage o/BEM

In the context of what I have called a 'new western pattern of initiation',

there is a confusion in ecumenical discussions of baptism which is usually

scarcely noticed. Due respect is paid to the paper Baptism, Eucharist and

Ministry, with its portrayal of a process of initiation, but at the same time

the argument is developed for a compression in time of the sequential

moments of becoming a Christian. The heritage of BEM, its actual method

of approach to the problem, thus needs to be recovered.

It has been generally recognized that the article on 'Baptism' in BEM

falls into two parts: theological or theoretical (I. The Institution of

Baptism; II. The Meaning of Baptism; III. Baptism and Faith) and applied

(IV. Baptismal Practice; V. The Celebration of Baptism). Most respondent

churches were satisfied by the first part, commending the way that it sets

out the nature of baptism as participation in the death and resurrection of

Christ and as an interplay between divine grace and human faith; there

was general approval for the setting of the individual's response of faith

within the believing community, stress on the priority of God's initiative,

and reflection on the ethical implications of the act. Where questions were

raised about the article, they tended to cluster around the second half.

However well the authors achieved the movement from theory to appli-

cation, it is important to recognize that there is a shift, since it has signifi-

cance for the view of BEM on 'common baptism'. This has come to be

equivalent in ecumenical conversation to 'mutually recognized baptism',

but mutual recognition is a theme of the second part of the article. It is a

matter of practical application. The first part sets out a theology of bap-

tism, in which baptism is 'a sign and seal of our common discipleship'.

We have a common baptism in the sense that all who are baptized are

incorporated into the same Christ. The goal is then set out that baptismal

unity should be 'realized in one holy, catholic, apostolic church' as a

means of witness in the world to the healing and reconciling love of God.

The second part begins to work out how this can happen in the face of

different baptismal practices, and notably in the difference between the

baptism of believers and infants. The question, then, is how we can reach