Dimensions of Baptism Biblical and Theological Studies

FlDDES Baptism and the Process of Christian Initiation 291

tence on the process of initiation', and determines 'to deepen our under-

standing of the different stages in the initiation process'.^25 Confirmation is

characterized as 'marking a stage in the process of growth in the Christian

family' as a Christian 'moves into conscious and personally appropriated

faith'. But is confirmation then a part of initiation? The question is not

clearly answered in the equivocal statement that 'Baptism, followed after

some years by confirmation is, we believe, a feasible approach to sacra-

mental initiation'.^26 Ambiguity is deepened by the following statement

that 'seen in this light, confirmation is not elevated to the dignity of being

utterly necessary for salvation, but is a true means of grace...' This

prompts such questions as: is 'utterly necessary' different from 'neces-

sary'? Is any sacramental act 'utterly necessary' for salvation? And if the

particular act of confirmation is not necessary for initiation, is there a

necessity for some moment of owning faith for oneself? In my concluding

section I shall try to explore these basic issues in the context of a theology

of process.

In the later Anglican report On the Way (1995) we find an interesting

attempt to find a way between 'sacramental completeness' of baptism and

'initiatory process'. Deliberately building on the Toronto statement, this

works out the principles stated there into practical arrangements for 'the

welcome and nurture of new Christians' in the Christian community. Our

interest here is in the language of process, and we notice that there is no

hesitation at all about using this for adult catechumens, and calling the

whole sequence of events leading up to their baptism and first eucharist a

'process or journey of becoming a Christian'.^27 Initiation has various ele-

ments or aspects (including enquiry, election for baptism, baptism and

eucharist), and this is a 'rich sacramental process', though focused in a

particular action.^28 Despite the fact that enquirers baptized as children can

be sharing the same actual process of formation, the report is hesitant about

transferring the same language to them, though it is anxious 'to assimilate

lessons learned from models of an adult catechumenate' to children on

their own journey in faith.^29 Like the Toronto Report, this document

stresses that the act of appropriation of faith for oneself is 'not a matter of

25. Thurian (ed.), Churches Respond to BEM, III, p. 40.


26. Thurian (ed.), Churches Respond to BEM, III, p. 39.


27. On The Way: Towards an Integrated Approach to Christian Initiation (London:
    Church House Publishing, 1995), pp. 37-38.


28. On the Way, p. 44.


29. On the Way, p. 75.