306 Dimensions of Baptism
to the 'one baptism' varies from one ecclesial location to the next.^6 Thus, I
write within a particular ecclesial location, looking to an earlier time within
that location, and committing to readers of other communions the task of
discerning resonances with their own baptismal practices and theologies.
- Why Memory?
While it may not be obvious why I have oriented reflection on baptism by
reference to memory, I have not chosen arbitrarily. The route of memory
is proper for advancing both the critical description and restorative pre-
scriptions concerning baptismal practice.
Nicholas Wolterstorff rightly identifies memory as fundamental to Chris-tian life, even as he recognizes a diversity of opinion on precisely how
memory functions.^7 The primary language of Christian faith, of Scripture,
prayer and liturgy, is replete with both explicit and implicit memorial lan-
guage. In Scripture, the triune God is both the subject and object of mem-
ory. 'He has helped his servant Israel, in remembrance of his mercy...'
(Lk. 1.54).^8 'Jesus, remember me when you come into your kingdom'.
(Lk. 23.42). 'Remember Jesus Christ raised from the dead, a descendant of
David—that is my gospel' (2 Tim. 2.8).^9 'But the Advocate, the Holy
Spirit, whom the Father will send in my name, will teach you everything,
and remind (hypomnesei) you of all I have said to you' (Jn 14.26).^10- Cf. P.J. Leithart, 'Modernity and the "Merely Social": Toward a Socio-Theo-
logical Account of Baptismal Regeneration', Pro Ecclesia 9 (2000), pp. 319-30 (326). - N. Wolterstorff, 'The Remembrance of Things (Not) Past: Philosophical
Reflections on Christian Liturgy', in T.P. Flint (ed.), Christian Philosophy (Notre
Dame, IN: University of Notre Dame Press, 1990), pp. 118-61; J. Metz, 'The Future in
the Memory of Suffering', in J. Metz (ed.), New Questions on God (trans. J. Griffiths;
New York: Herder and Herder, 1972), pp. 9-25 (18), asserts that '[t]he Christian faith
declares itself as the memoria passionis et resurrectionis Jesu ChristV. - All biblical quotations NRSV. A. Verhey notes that for God and God's people,
to remember is constitutive of identity and determinative of conduct. Thus, for God to
remember is to act savingly. For God's people to remember is to orient their lives to
God's saving acts. 'Remember, Remembrance', ABD V, pp. 667-68. - N. Dahl, Jesus in the Memory of the Early Church: Essays By Nils Alstrup
Dahl (Minneapolis: Fortress Press, 1976), pp. 19-20, asserts that the Epistle records
not missionary preaching, or kerygmatic proclamation. It is rather hypomnetic procla-
mation, seeking to restore to memory that which is already known. - J. Behm observes that hypomnesis is substantially identical with anamnesis.
J. Behm, 'anamnesis, hypomnesis\ TDNT, I, p. 349.