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| The baptismal font at Sts. Anne and Joachim Catholic Church, Fargo, ND. Building design and liturgical furnishings by Liturgical Environs PC. Architect of Record: Zerr-Berg Architects, Fargo ND. |
When we enter a Church, we reach for the holy water stoup to bless
ourselves: a symbolic renewal of our baptismal vows in a small and
compressed way. This act is part of our entering into Mass, which itself
is a compression of the yearly liturgical cycle, which finds its
fullest expression in the liturgy of the Paschal
Triduum at which adult catechumens are normally baptized. But the yearly cycle, and the
Triduum, are themselves compressed expressions of all of salvation history, which begins when “
God
created heaven and earth, the earth was still an empty waste, darkness
hung over the deep, but the Spirit of God hovered over the waters” (Gn 1:1-2) and end with the manifestation of, “
the
new Jerusalem being sent down by God from heaven, all clothed in
readiness, like a bride who has adorned herself to meet her husband”
(Rev 21:2). As we shall see, the baptistery, the font, and the rite of
baptism are called upon to express and manifest a huge and interwoven
body of scriptural, liturgical, and sacramental thought, which frankly
is a massively difficult task today.
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| "In the Genesis account of creation and the
Garden, there were no doors or portals or gates or walls. The gates of
paradise could only be said to be closed after the expulsion; before
that all of creation was the domain of man as part of the “garden of
delight” into which God placed Adam and Eve." |
We might start by understanding that the holy water stoup receives its
symbolic imagery from the baptismal font, but the font receives its
imagery from creation itself. In the Genesis account of creation and the
Garden, there were no doors or portals or gates or walls. The gates of
paradise could only be said to be closed after the expulsion; before
that all of creation was the domain of man as part of the “garden of
delight” into which God placed Adam and Eve. Doors, gates, portals, and
such (along with all the symbolism of dwelling apart from nature: the
cave, the tent, the house, the temple) are consequences of alienation
from God. It is thus fitting that by Jesus’ example, the order of
creation is restored through the waters of baptism where we are no
longer alienated from God or each other, but rather enter into a new and
restored relationship in Christ through this first sacrament. This
alienation will only finally and completely be eradicated in the
heavenly Jerusalem. Significantly, the gates of the heavenly Jerusalem
will never be shut (Rev 21:25). Unlike the ancient Roman portal, or city
gate, that was unconsecrated so that unclean things could be carried
across the threshold, the gate is Christ himself who calls all nations
to himself (Rev 21:26). Nothing unclean or corrupt or mendacious will
ever pass the gates for “
there is no entrance but for those whose names are written in the Lamb’s book of life”
(Rev 21:27). This passage shows the restoration, even the reversal, of
the Fall: now the garden is restored with the life giving waters that
flow from the throne of the Lamb (Rev 22:1), the waters nourishing the
tree of life that bears fruit all twelve months of the year, the fruit
of which brings health to all the nations (Rev 22:2). Recalling the
passage in Ezekiel 47, the water flows from the right side of the temple
eastward, that is from the side of the crucified body of the Lord. The
throne of the Lamb in Revelation 22 can thus be understood to be the
cross, for when one of the soldiers pierced the side of the Lord, blood
and water flowed out (Jn 19:34).
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| The baptismal font at Our Savior Catholic Church, University of Southern California, Los Angeles CA.The raised infant font trickles into the lower immersion font for adults. Liturgical design by Steven J Schloeder AIA, Liturgical Environs PC. Design Architect: Elkus Manfredi, Boston MA. Architect of Record: Perkowitz + Ruth, Los Angeles CA. |
|
Thus, baptism not only commences our journey in Christ, it also both
causes us to participate in his passion, death, and resurrection, and is
a foretaste and promise of our destination in Christ. The intended
message of baptism is primal—
primal both as “of first
importance” and as “originary” both to creation and to our lives as
Christians—and this importance was expressed in the early Church by a
clear separation between the font and the altar, between the unbaptized
catechumens and those who were admitted to the “mysteries” through the
disciplina arcani.
As St. Justin Martyr tells us of the primitive Christian practice, the
catechumens are first brought to a place where there is water to be
baptized, and after the new Christian has been washed, is then brought
to the places of the Eucharistic assembly.
1 Not until the
neophyte (literally,
“new growth” as part of the vine and branches imagery) was received
into the Church, and taught the fuller mysteries of the Faith, would he
or she be admitted to the Eucharist.
 |
| “it
makes no difference whether a man be washed in a sea or a pool, a stream
or a fount, a lake or a trough; nor is there any distinction between
those whom John baptized in the Jordan and those whom Peter baptized in
the Tiber…” (Tertullian). Shown is The Baptism of Priscilla, by John H DeRosen, c. 1951-1953. St John's Episcopal Church, Memphis TN. |
The place of baptism in the primitive Church could be any place with
water: a public bath, a town well, a spring or river or lake or sea.
Christ was baptized in the River Jordan; St. Phillip baptized the
Ethiopian official at some non-descript place of water (
quamdam aquam);
St. Paul found some water to baptize his jailer, and the man’s
household. Tertullian, writing in the second century, comments: “
it
makes no difference whether a man be washed in a sea or a pool, a stream
or a fount, a lake or a trough; nor is there any distinction between
those whom John baptized in the Jordan and those whom Peter baptized in
the Tiber…”
2 The context of this passage gives us insight into the Church’s understanding of the sacraments themselves.
For the North-African theologian, Tertullian, as for the ancients in
virtually every culture, water itself was a sacred and life-giving
thing, but also a dangerous and deadly thing. Tertullian points out that
water is used by all cults as means of purification—the followers of
Isis and Mithras, the Zoroastrian, Apollinarian and Eleusinian rituals,
the Egyptians, Jews, and Romans, all used water for purification and
illumination. Justin Martyr had earlier commented that the healing
properties of water were perverted by the demons, such that the false
religions also had rituals of washing and sprinkling before entering the
temples for their idolatrous practices.
3
Water was, therefore, universally understood to nourish and sustain
life, but also was associated with both death by drowning, as well as
various maladies of madness such as “nympholepsy”, “hydrophobia,” and
“lymphatic” illness. Sacred springs were places of healing, such as the
Pool of Siloam (Jn 9:7ff), or at Bethsaida that was stirred by the angel
for healing (Jn 5:2-4), as well as for the pagans at Sulis Minerva,
which is now the City of Bath. Conversely, swamps and putrid waters were
places of contagion and evil, inhabited by evil spirits. Because of the
primal and cosmological nature of water—that “
the Spirit of God hovered over the waters”—water itself is “
in a manner endued with medicinal virtues.”
The Spirit of God continues to hover over all water, which is the cause
of its holiness, and becomes the apt sacramental symbol for new life,
cleansing, and sanctifying: “
Thus the nature of the waters, sanctified by the Holy One, itself conceived, therefore, the power of sanctifying.”
4
Tertullian thus considered water as the apt symbol of baptism—not
merely by some general sign-value that we are washed in water, or that
we are born and nourished in water, or that it can express death in
Christ—but because the Spirit of God continues to linger over the waters
and, so by divine fiat, water is itself a source of sanctification. It
is a proper sacramental sign since by revelation we know it is an
outward sign of an inward grace in the operation of the Holy Spirit,
much as by the words of institution by Christ, the bread and wine used
as Mass are, indeed, the Body and Blood.
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Homiletics and Pastoral Review
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