Dimensions of Baptism Biblical and Theological Studies

292 Dimensions of Baptism

somehow completing sacramental initation; it is a matter of grasping the

implications of baptism for human life'.^30 Nevertheless, the approach of

On the Way cannot, in the light of what it says about adult catechumens,

exclude from the scope of initiation a person's own exercise of faith and

trust. Thus, when urging the admission of baptized children to the eucha-

rist, it comments:

Some think that an assertion is being made that baptism is complete Christian

initiation. This misunderstands the position being advocated... Catechumenal

approaches emphasise the different dimensions of Christian initiation and

rightly urge their more effective integration with sacramental practice. What

is being asserted is that full sacramental initation is the proper precondition

for the nurture of children growing up in the life of the church.^31

This is opaque to say the least. The argument seems to be that in the case

of those baptized in infancy, we can hardly avoid calling their journey into

active faith a 'process of initiation' (though Toronto did so avoid it), since

this phase belongs to the beginning of Christian life. But in order not to

undermine the sacramental completeness of baptism, this journey is called

'Christian initation' rather than the 'sacramental initiation' which begins

the journey. In this way 'Christian initiation' or 'personal formation' can

be merged with the one event of 'sacramental incorporation'.

But if initiation is indeed a journey, can it be sacramental only at the

beginning? After all, for adult catechumens, the report itself speaks of a

'rich sacramental process'. The Roman Catholic doctrine of baptism has

retained the medieval pattern of a sacrament of confirmation, and the

Catholic response to BEM declares that one reason for its being sacramen-

tal is precisely that it is a moment of personal and public profession of

faith.^32 Even if confirmation is not to be counted as one of the two sacra-

ments defined by the Reformation, should it not be reckoned to be

'sacramental' in a wider sense, as the 'means of grace' which the response

of the Church of England to BEM identified (see above)? On this matter,

one theologian who certainly held to the Reformed view of the sacra-

ments, Karl Barth, nevertheless comments: 'those who accept infant bap-

tism should not in any circumstances treat confirmation lightly. They should

not rob it of the dignity of at least a semi-sacrament.'^33

30. On the Way, p. 90.


31. On the Way, p. 93.


32. Thurian (ed.), Churches Respond to BEM, VI, pp. 14-15.


33. Karl Barth, Church Dogmatics (3 part-vols.; trans, and ed. G.W. Bromiley and
    T.F. Torrance; Edinburgh: T. & T. Clark, 1936-77), IV/4, p. 188.