Publications - Teaching and Practice of Baptism

Part One: Questions Concerning the Doctrine and Practice of Baptism
Part Two: Questions Concerning the Rite of Baptism
Part Three: Questions Concerning Baptism and Responsible Pastoral Care

Part One: Questions Concerning the Doctrine and Practice of Baptism

1. What is baptism?

Baptism is a gift of God in which we receive the forgiveness of sins and are made God's children. Along with other Christians, Lutherans also affirm that we baptise in obedience to the command of our Lord to "go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19). We also affirm that baptism is a rite of initiation into the Church. But baptism is much more than an act of obedience and rite of initiation.

Baptism, in the words of the Small Catechism, is water used together with God's word, in the way God has commanded. The Church has never prescribed the mode of baptism with water. In addition, we affirm that water alone does not make the sacrament, but only water when used with the word, as Luther makes clear in his Small Catechism: "It is not the water that produces these effects, but the Word of God connected with the water, and our faith which relies on the Word of God connected with the water. For without the Word of God the water is merely water and no Baptism. But when connected with the Word of God it is a Baptism, that is, a gracious water of life and a washing of regeneration in the Holy Spirit."

2. What does God do for us in baptism?
Many people view baptism as a magical protection from disease and physical evil. Others view it crassly as a ticket to heaven. These perceptions must often be dealt with and dispelled before the true benefits of baptism can be taught. What God actually does for us in baptism is much greater than these things. As Luther said in his Small Catechism; "In baptism God gives forgiveness of sins, delivers from death and the devil, and grants eternal salvation." We should not fail to emphasise that baptism is defined by what God gives us. Through baptism, therefore, God gives the forgiveness or remission of sins and regeneration or new life in Christ (Romans 6:3-5; Galatians 3:27-29).

3. What makes baptism valid?
A valid baptism, according to the practice of the Church, is any baptism performed with water in the name of the Father, Son, and Holy Spirit, and with the intention of being a Christian baptism. Any baptism without the trinitarian formula or without water is not valid.. The validity of baptism does not depend upon the faith of the one being baptised, nor upon the faith of the sponsors or the church, nor upon the faith of the one baptising, even though all of these are important in baptism and concern the question of the efficacy of baptism. Yet if the validity of our baptism were to rest upon any one of these we would always be uncertain whether our faith, and therefore our baptism, were sufficient. It is the word of God alone that makes a baptism valid. In his Large Catechism Luther writes: "Baptism is valid, even though faith be lacking. For my faith does not constitute Baptism but receives it. Baptism does not become invalid even if wrongly received or used, for it is bound not to our faith but to the Word" (IV.53f.).

4. Who can be baptised?
Any sinner is a potential candidate for baptism. It is helpful, however, to distinguish between who can and who should be baptised in light of the responsible use of the baptismal rites of our church. In the case of adults any unbaptised person confessing faith in Jesus Christ may be baptised, though this clearly ought to follow an adequate period of instruction. A person should never be knowingly rebaptised. If a person is uncertain whether he or she has been baptised, then the pastor, for the sake of certainty and the person's own spiritual well-being, should feel free to baptise.

In the case of infants and small children the question is more difficult. Again, since all are born with the guilt of original sin, all infants are potential candidates for baptism. Requests for baptism, therefore, should not lightly be denied since we should be careful not to "unfairly prejudice the welfare of the child and make the Sacrament and its blessings dependent on things outside baptism itself." (DSTO E4, para 3). Yet we do not baptise without the knowledge and consent of the parents and/or those primarily responsible for the child. Nor should we baptise when there is no baptised Christian willing to make the baptismal vows on behalf of the child and take responsibility for the Christian upbringing of the child.

5. Does the pastor have the final decision about who may be baptised?
It is usually the pastor who is responsible to explain what the rite and teaching of the Church concerning baptism requires for a baptism to be celebrated. But baptism does not belong to the pastor nor to any particular congregation; it is a grace-giving gift of God to the whole Church. If an adult cannot confess faith in Christ or is unwilling to undergo pre-baptismal instruction, or if the parents and potential sponsors of an infant are unable or unwilling to make baptismal vows on behalf of a child to be baptised, then baptism should not be administered. A pastor, however, should not withhold baptism because of suspicion that the candidate or parents of a child to be baptised are not sincere in their beliefs or intentions. In such cases the pastor is responsible to present the church's teaching on baptism and to take people at their word.

6. What are the requirements to be a baptismal sponsor
There is no set limit to the number of sponsors allowed (though excess is discouraged lest the role lose meaning), nor is it an absolute requirement for the baptism of infants that there must be baptismal sponsors apart from the parents. Yet the practice of having baptismal sponsors is strongly encouraged lest the baptised child lose the benefit of having sponsors. The standard requirement of baptismal sponsors is that these be "baptised persons who are practising Christians, mature in faith and piety" (DSTO, E4, 3).

Baptismal sponsors have usually been Lutheran. While this has never been a formal requirement in the LCA, the choice of Lutheran baptismal sponsors is certainly to be encouraged. They share a common confession of the Christian faith, of what takes place in the sacrament of baptism, and of the significance of Holy Communion. This is important as they participate in the encouragement and instruction of the baptised child. It is nonetheless recognised that today sponsors are often members of other Christian traditions. The fact that a person is not Lutheran disqualifies no one automatically from serving as a baptismal sponsor, provided that he or she is baptised, is a practising Christian, accepts the role of a baptismal sponsor, and understands the promises that are to be made before God.

When parents have asked non-Christians to be baptismal sponsors, they should be reminded that only a baptised person can sponsor another person for Christian baptism. Parents should be reminded that anyone, even the non-Christian, is allowed to stand with the family during the rite of baptism. Such unbaptised or non-Christian friends should not, however, be seen as substitutes for appropriate baptismal sponsors.

7. Why does the church baptise infants?

Since many who oppose infant baptism are often mainly familiar with defences of infant baptism arising out of the Reformed theological tradition, it is helpful to note some important distinctions between a Reformed and Lutheran teaching on infant baptism. The Lutheran view is not built upon the OT covenant sign of circumcision. Circumcision is used only illustratively and not foundationally. Additionally, the sacramental character of baptism and the regeneration that takes place in baptism is recognised. Finally, Lutherans confess that an important connection between the rite of baptism and the present faith of the one being baptised exists - even when this one is an infant.
The biblical argument is four-fold: (1) There is an argument from the key biblical texts that teach us what baptism is. Mt 28:19, Titus 3:5-8, Rom 6:4, 1 Cor 12:13 and other texts teach us that baptism is for all nations, is a washing by the power of the Holy Spirit, being made acceptable in God's sight, and being buried and raised again with Christ. Though such key texts do not specifically mention infants it is clear that there is no basis for excluding infants from these gifts of God intended for all nations. (2) Jesus' command to let the little children come to him for to such belong the kingdom of heaven. Luther made much of this passage. If the kingdom of heaven belongs to infants, too, then certainly they can be baptised. Similarly Acts 2:39 teaches that "the promise is for you and for your children." (3) There is an argument from silence - Scripture does not say infants are not to be baptised. (4) We find also that households were baptised (Lydia's and the Philippian jailer's in Acts 16) in which infants or small children were likely included.
Theological arguments. On the basis of our understanding of the gospel and our teaching about baptism we find no basis to exclude infants. In fact our understanding of the gospel and of baptism compels us to include infants. Any understanding of the good news of what God has done for us that is restricted to only some persons, as for instance adults, misrepresents the gospel. The gospel by its very nature is for the whole of humanity. Similarly, there is an important theological argument from original sin. The universality of sin, which is borne even by infants, points also to the universality of God's grace. Put simply, we believe that if an infant carries from birth the guilt of original sin, then baptism is also effective and should not be denied.
Historical arguments. These featured prominently in Luther's writings against the Anabaptists. He asks questions such as: If infant baptism is a heresy, how did it survive so long in the church? How is it that all the great saints, teachers, and preachers of the church blessed by God and given the Holy Spirit were baptised as infants? Because since the time of Constantine almost all baptised persons in most Christian lands have been infants, how is it that there could exist a true Church if there were no valid baptism? To deny this, for Luther, was tantamount to denying the creedal statement "I believe in the holy catholic church." The most compelling historical argument, however, is found in the fact that no trace of a controversy over infant baptism in the earliest Church exists. If adult baptism alone was practiced in the NT Church - and if infant baptism was common at least as early as the second century - then one would expect a great debate over the issue to have taken place with much opposition to a change to the practice of infant baptism. The only alternate explanation is that infant baptism was also known to the NT Church.

8. What is the relationship between baptism and faith?

When we speak of faith in the biblical sense we speak of fiducia, or trust. Hence it is important to distinguish between genuine faith and a mere intellectual assent to facts about God or the gospel. A properly administered baptism is valid regardless of whether the person baptised receives it in such faith. But baptism only becomes effective when it is received in faith. As the Small Catechism teaches, baptism "effects forgiveness of sins, delivers from death and the devil, and grants eternal salvation to all who believe." That even small children believe is attested by Jesus in Matt 18:6: "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea." Luther encouraged congregations to pray that infants presented for baptism be granted the gift of faith. He would have argued strongly that infant baptism is believers' baptism. Yet we recognise that it is inappropriate to suggest that some form of faith must be present in infants in order for baptism to be valid.

9. Do Christians receive the Holy Spirit in baptism?

All Christians can be assured that the Holy Spirit comes to them in baptism. A separation of the reception of the Holy Spirit from Baptism is a recent innovation without biblical or theological justification. Those who are baptised have the Holy Spirit. It does not follow, however, that if one is not baptised one cannot have the Spirit - as is evidenced in the NT example of those found with the Holy Spirit who were then quickly baptised.
The NT does not know two baptisms but one baptism. Water baptism and Spirit baptism are one and the same for the Christian (1 Cor. 12:13).
Baptism is carried out in the name of the Spirit (as part of the trinitarian formula) and does not take place without the Spirit.

10. What is the relationship between baptism and conversion?
Baptism is the foundation for faith. It is a means of grace whereby we are regenerated through the power of God's word. This does not mean that a person who has been baptised cannot experience conversion. Baptism, including infant baptism, does not exclude the possibility of subsequent conversion. If we have resisted the Spirit and turned away from our baptism (or not made use of it), then we need to turn back again to God. Where a change of life does not take place and our old sinful nature "is given free rein and continually grows stronger, baptism is not being used but resisted" (LC 4.68). In such a case we do not need to be rebaptised. As Luther wrote in his Large Catechism: "Baptism remains forever. Even though we fall from it and sin, nevertheless we always have access to it so that we may again subdue the old nature. But we need not again have the water poured over us" (4.77f.). Luther called for conversion in the language of his day, but not for rebaptism: "If you did not believe before then believe now and confess …" (4.55). For a person who has been baptised as an infant it is not inappropriate to speak of a conversion experience at some later point in life. Such experience, however, should always be seen as a return to one's baptism.

11. What is the connection between baptism and mission?

When we truly understand what baptism is, we cannot fail to see its connection to mission. Baptism and the 'great commission' of Mt 28:19f. are inextricably connected. Baptism brings new people into God's family; through it God works in sinful human beings. No one comes into the Church except through baptism. All baptised people were once pagans. Likewise, all baptised people are called to share the good news of what Jesus has done for them. Through baptism the Triune God commissions us for mission.

Part Two: Questions Concerning the Rite of Baptism

12. What is the function of the Creed and the Lord's prayer in the baptismal rite?
The Apostles' Creed serves a special function within the baptismal service. It is not a general confession of faith but quite specifically a vicarious expression of the candidate's faith. In the case of infant baptism, if the congregation joins the parents and sponsors in confessing the faith on behalf of the child, it is not their own confession of faith they are making but that of the infant. The confession of faith at this point therefore should not be a substitute for the Nicene Creed later in the service, if the eucharist is being celebrated, for there we confess the faith of the church universal.

The Lord's Prayer also serves a special function within the rite of baptism. Therefore, it should still be prayed in its usual place in the liturgy. By praying the Lord's Prayer over the infant, the parents and sponsors, and in fact the whole congregation, perform a service for the child. Here the prayer which the Lord gave to his church is prayed on behalf of the infant. The minister places his hand on the head of the candidate and implores God's blessing. At the same time, the prayer that the Lord gave his church is here handed on to the candidate, who then also becomes a pray-er in the family of God.

The efficacy of baptism depends not on the faith of the parent, sponsor or congregation but on Christ's command and promise - the promise to give the candidate the gift of the Holy Spirit and faith. However, the faith of the parents and sponsors is also important in that it prompted them to bring the child for baptism where faith is created and nurtured. And the faith of the congregation is important too because at this point they pray for the child in the words of the Lord's Prayer, and they continue to support the baptised with prayer throughout his or her life.

If the service for the day is the service of the word and not the service with holy communion, both the creed and the Lord's prayer may be omitted the second time. However, the rite of baptism is best celebrated within the framework of a service with the Lord's supper where the Nicene Creed is used. Likewise, the Lord's prayer is not redundant when it occurs again in the eucharistic liturgy since it belongs to the act of consecration and serves as a thanksgiving prayer.

13. What ritual components can be added to emphasise the theology of baptism?
The following options may be used:

The presentation of the candidate to the presiding minister has been traditional in baptismal rites. The candidate was presented by a member of the church who could vouch for him or her. A number of alternatives are given in the order of baptism. Which is used will depend on whether the candidate is an infant or an adult (or older child), and in the case of the latter, who has provided the pre-baptismal catechesis.
The rebuke of the unclean spirit takes the place of the older exorcism rite which delivered the candidate from the rule of Satan. This action ritualises the biblical teaching that God has rescued us from the powers of darkness and in baptism brings us into the kingdom of his Son (Col 1:13). The unclean spirit is expelled in the name of the Triune God and the candidate's body is made a dwelling place of the Holy Spirit. Later in the rite there is provision for the candidate (or the parents, sponsors and congregation if the candidate is unable to speak) to renounce the devil before confessing faith in the Triune God. Renunciation and confession always belong together.
The ephphatha, or opening of the ears and mouth, is an old formula that goes back to our Lord's healing of a deaf and mute man (Mark 7: 32-35) and the practice of the early church. In baptism, the ears and mouth are opened by Christ's word to hear and speak his word. The word is not only received in baptism, it is also confessed. This is ritualised in the ephphatha.
The laying on of hands belongs to the essential part of the rite but is mentioned here because of its ritual significance. The presiding minister lays his right hand on the head of the newly baptised person and prays for God's blessing. Alternatively, the minister makes the sign of the cross on the forehead (the most ancient place) as a mark of ownership: it signifies that this person now belongs to a new Lord, Jesus Christ. According to a long-standing custom in the church, the sign of the cross may be traced in oil as a sign that the newly baptised person has been anointed and sealed with the Holy Spirit (2 Cor 1: 21b-22). Olive oil is usually used for this purpose and is often mixed with a fragrant oil such as that of balsam and placed in a small cruet or bowl.
a white baptismal garment may be placed on the candidate by a representative of the congregation to symbolise that he or she is now clothed with Christ's robe of righteousness and is an invited guest at the marriage feast of the Lamb-a feast which begins already now at the Lord's Supper and which will continue forever in heaven. The words provided (N, put on this robe …) do not necessarily have to be spoken. Like all good ritual the action speaks for itself. Words need not accompany every liturgical action, and not every movement needs to be explained.
a presentation of a candle is another ancient custom where a representative of the congregation lights a candle from the paschal candle-this shows the connection between baptism and Easter-and presents it to the newly baptised. The candle should be white and decorated, if at all, with a symbol of baptism or the Christian life. The baptismal candle is then taken home and lit on each anniversary of the person's baptism as a reminder that he or she has been enlightened by the Holy Spirit and is now called to live as a child of light by Christ who is the light of the world.

14. What ritual components could be added to emphasise the celebratory character of baptism?
In addition to the options listed above, the following may highlight the celebratory aspect of this event. Baptism is normally celebrated in a eucharistic service to emphasise that baptism is the beginning of the journey to the Lord's Supper and that the whole Christian life is lived out between these two poles.

Hymns and songs that focus on baptism. Some creativity should be used both in the selection of hymns and songs and the way they are sung, eg, the children could sing a verse or two by themselves.
Children could be invited to gather round the font to witness the baptism. Not only is this a way of involving children, and hence parents, it can also add a dimension of festivity. (For further ideas, see Commission on Worship statement no. 25 parag 12.)
A procession from the narthex to the font, led by a cross-bearer. This could involve children as well as adults carrying items relating to baptism, such as a banner with baptismal symbols, the paschal candle, the baptismal shell, a water jug, a baptismal candle for presentation, and the christening gown.
Appropriate gestures enacted with deliberation (eg the signing of the cross; the rebuke, the laying on of hands).
The use of copious amounts of water splashed on to the person's head. The water may be applied either by using a cupped hand or a baptismal shell. In the case of older candidates, generous amounts of water could be used so it runs over their heads, perhaps even on to their clothing, and drips on to the floor. This would emphasise that baptism is a bath, a washing that renews us and cleanses us from our sin. However, in order to avoid embarrassment, this should not be done without prior consultation.
As the presiding minister and baptismal group return to the altar for the final prayer after the baptism, a hymn, song or psalm may be sung. The newly baptised infant could even be carried in procession and/or held up to the congregation in celebration. The concluding part of the rite should not be conducted at the font but at the altar. The altar is the place for prayer. Again, if there are adults who are to be admitted to the Lord's Supper, this is the place to do it because of its symbolic connection with the sacrament.
The reception of the newly baptised is an occasion of great joy which is fittingly expressed through applause. The congregation has witnessed a great miracle before its very eyes. A resurrection has taken place. The powers of darkness have been defeated! This is surely an occasion for celebration.
An overhead transparency could be used to display baptismal symbols and the certificate to be given to the candidate or parents.
Where congregations decide to set aside certain Sundays in the year for baptisms, the whole service on those days could focus on baptism and its significance. The outline of such a service has been prepared by the Commission on Worship titled Baptism as a Separate Service. There are two days that are eminently appropriate for such occasions: the First Sunday after Epiphany, which commemorates the baptism of our Lord (see Worship Resources disk 1), and the Easter vigil.
The Easter vigil provides for the confession of baptismal faith. When there are no candidates this part of the rite becomes an opportunity for the renewal of baptismal promises. The order in Church Rites, 295, may be adapted to allow for the paschal candle to be dipped into water.
The prayer following the reading could be spoken at the font. Then the presiding minister could lower the bottom of the paschal candle into the water during the words: … 'you have united us with the death of our Lord Jesus Christ through the waters of holy baptism', as a sign of Christ's death and resurrection. The action of lowering the candle into the water and then lifting it out signifies that we are united with Christ's death and resurrection through baptism.

15. What are the essential components of the rite?
The essential components, as listed in Church Rites, are not to be reduced to what is permissible in an extreme emergency. The emergency order provides only for what is absolutely necessary to make it a valid baptism, ie application of water in the name of the triune God. No attempt should be made to reduce the church's rite of baptism to the bare minimum. Theologically, all that is essential is given in the emergency order. Ritually, however, it is unsatisfactory as the normal order for two reasons.

It is insufficient to preserve and teach the church's theology of baptism. A richer ceremonial is needed to demonstrate the biblical, theological, and liturgical significance of baptism.
The church is robbed of the full ritual embodiment and enactment of the gospel. As a general principle, the sacraments should never be divorced from their ritual context within the liturgy.

16. Is there a place for the rebuke of Satan in the rite when used for infants?
From ancient times exorcisms were associated with baptism. They were performed on candidates to deliver them from the rule of Satan. It seemed natural that those who had been worshipping idols should be exorcised of demonic spirits (1 Cor 10: 20; 2 Cor 6: 16; Rev 9: 20). The optional rebuke of the unclean spirit therefore still retains overtones of the older rites of exorcism. The presiding minister raises his right hand, a gesture of authority, makes the sign of the cross over the candidate, and boldly proclaims: Depart from N, you unclean spirit, and make way for the Holy Spirit, in the name of the Father + and of the Son + and of the Holy Spirit +. This ritualises the release of the candidate from the rule of Satan to live under the rule of Christ. The unclean spirit is expelled from the candidate whose body now becomes a temple of the Holy Spirit. This rite is equally applicable to an infant as to an adult for we are all born in bondage to sin, captive to the powers of darkness, and cannot free ourselves. The rebuke therefore has not only a performative function in that it liberates the infant from the grasp of the evil one, but also a didactic one: it teaches us that we are all born as children of Adam under the power of sin, death, and Satan.

The rebuke will be very important pastorally in the case of an adult who has had some involvement with the occult. However, the rebuke does not presuppose that the candidate is demon-possessed. We need to make an important distinction between demon possession and demon oppression. Where a person experiences (or claims to experience) real Anfechtung at the hands of Satan, there will be a need for confession and absolution within the framework of pastoral care.

In the renunciation and confession Satan is publicly abjured and faith in the triune God confessed. In some cases, for instance where candidates have been involved in the occult, they may be given the opportunity to elaborate their renunciation by making specific reference to their former practices and even to publicly destroy artefacts used in the occult or the black arts.

17. What is an appropriate form of the renunciation and confession for young children who can speak for themselves?
The admonition obviously is still addressed to the parents and sponsors, but when children are at an age where they can begin to understand what baptism is, questions pertaining to the renunciation of the devil and the confession of faith in the triune God should be addressed to them in simplified form. Therefore, in addition to the promises made on behalf of the child by parents and sponsors, children old enough to respond may also be asked these or similar questions:

Do you reject the devil?
Do you believe in God the Father?
Do you believe in Jesus Christ, God's Son, our Lord?
Do you believe in the Holy Spirit?
Do you want to be baptised?
The appropriate response in each case would be 'yes'.

18. The location and use of the baptismal font.
Since baptism is entry into the church, the family of God, the font has sometimes been placed in the narthex. Where this is the case, the congregation may assemble there to witness the baptism. However, even when the font is in the chancel, the first part of the rite (preparation) may still occur in the narthex to symbolise the fact that the baptismal rite can be understood as a procession from outside the church towards baptism itself which opens the door to entry into the church.

It is a good practice to leave the baptismal font uncovered and filled with water when not in use so that the baptised are free at any time to dip their fingers into the water and make the sign of the cross to remind themselves of their baptism.

It hardly needs to be said that the font should never be used as a pedestal or flower stand, nor should it be moved out of the way after service. The font should be located in a prominent position and remain there permanently. The pastor could also point to it from time to time when referring to baptism in the sermon. Some congregations have highlighted the significance of holy baptism by hanging baptismal banners and wall hangings on the wall in proximity to the font. The use of the visual arts in this connection can be an effective means of highlighting the importance of holy baptism.

Part Three: Questions Concerning Baptism and Responsible Pastoral Care

19. How should preparation and instruction for baptism occur?

The timing and content of pre-baptismal instruction is a critical pastoral question. Formation of baptismal life requires that catechesis accompany baptism (Matt 28:18-20). This occurs post-baptismally in the case of infants and both pre- and post-baptismally in the case of youth and adults.
Baptismal catechesis is not limited to baptism but takes account of the whole of the Christian faith as summarised in the Small Catechism (Luke 1:1-4; 1 Cor.15:1-8).
Catechesis has an immediate goal (baptism) and a life-long goal (baptismal living). Through catechesis Christians are to 'learn Christ' (Eph.4:20f.; Col.2:6-7).
In an era when there is often not even a basic knowledge about the Bible or the Christian faith, adults need adequate time to be formed as Christians. Time is needed not only to teach the content of the faith and to prepare for the sacraments, but to form the discipline of regular worship, prayer and vocational living. Inquirers may question the time requirement but the church can reinforce that it is necessary for the formation of baptismal living.

20. What preparation should occur with regard to infants and small children?
In the case of requests for the baptism of infants two things should be done.

First, it will help the family decide if they want to proceed with the baptism by teaching what baptism is and does, and what the parental responsibilities are. The Rite of Baptism is a good "text" to use for such teaching since it not only shows how God works in baptism, but also familiarises people with the Rite that will be used at the Baptism.
Secondly, if the request emerges from a family setting where regular worship is not in evidence, then the church will want to provide opportunities for instruction in the faith for adults, and invite the parents along (a number of times in some cases). The expectation of future catechesis in the faith can be highlighted in pre-baptismal instruction.

21. What preparation should occur in the case of adults?
Every pastor and parish needs to think through how they will bring the content and practice of the faith to catechumens. One oft repeated mistake is that this process is privatised. It is far better when the preparation of adult catechumens is public. This can be done in a number of ways.

Where possible have the catechetical sessions at the church - this familiarises the person with the church building, decreases the fear so prevalent for many, and allows for easy catechesis in the meaning of the symbols of the sanctuary, liturgy, and sacred space.
Consider arranging for each catechumen an adult sponsor who is willing to come to all sessions, pray for the catechumen, and in many ways "interpret" the faith to the catechumen when questions arise as initiation occurs.
Surround the instruction with small rites of prayer and blessing which take place in the regular worship of the congregation. This allows the congregation to identify with catechumens and be part of their entry to the church and it also initiates the catechumens to the public worship as they are instructed.
Where appropriate, involve congregational members in the catechumen's journey of faith, for example by offering hospitality, sharing their own perspective on Christ and the faith, and giving information about various aspects of congregational life.
Consider working towards adult baptisms at the Easter vigil on Saturday evening. This means adult instruction could begin as early as September the previous year or after Christmas holidays. Some congregations have ongoing catechetical sessions with adult baptism or confirmation of those previously baptised twice a year: at Advent and Easter. There is great benefit in this sort of regular congregational rhythm since members know when to invite family and friends.

22. How can congregations care for the baptised-immediate and long term?
Baptism is not a private event. For this reason so-called private baptisms, that is, baptisms celebrated outside the context of the worshipping community, are strongly discouraged except in the case of emergency baptisms (cf. DSTO, E4, 1). In baptism a person is joined to Christ, becomes a member in the body of Christ, and is brought into fellowship with the whole communion of saints. This communal reality is to lead to a communal world-view in which Christianity is never thought of in individualistic terms. Such a world-view is counter-cultural in this current era of rampant individualism, but it cannot be given up without losing the essence of the Christian faith.

Congregations may seek to model this communal nature of the faith by:

Using all the richness of the Rite of Baptism to make every baptism a special event. The notes in Church Rites offer practical advice on enriching the rite in each context. This may include gifts from the congregation to the baptised and the family.
Ensuring good records are kept of each baptism, and that families who do not attend worship are cared for pastorally. Some congregations use various forms of the 'cradle roll' and mail families twice a year to help with Christian education and to remind them of the blessings of baptismal living. When linked to face to face visitation and invitations to adult instruction, Sunday School and special events, this can be a very effective way of working with baptism 'contacts'.
Regularly praying in the general prayer for (a) those who are preparing for Baptism, Adult Confirmation or Readmission to the Lord's Supper, (b) those who teach and sponsor the catechumens. In addition the congregation ought to pray regularly that God would lead more people to Baptism and instruction in the faith.
Preaching baptismally. Baptism needs to be upheld in practice not just in theory and that means an annual series of sermons on baptism can both strengthen the baptised and encourage them to invite others to prepare for baptism or start living in their baptism again.
Mission thinking should focus on both the baptised and the unbaptised. One of the best ways to reach the unbaptised is through the baptised who mix with them, work with them and live next door to them. The baptised need pastoral care and strengthening. The baptised need to be helped to love their church as the place where Christ gives them the forgiveness of sins, life and salvation. Such a love produces a willingness to invite the unbaptised to the regular opportunities for instruction towards baptism and confirmation.
Every congregation needs a system of pastoral care in order to be a baptismal community. Some of the methods used include pastoral and elder visitation, various shepherding plans, and small group plans. Sometimes pastors need to re-invigorate their shepherding ministry (1 Peter 5:2) and the baptised need to allow them to be their shepherds. The baptised also care for one another, especially those on the fringe. A congregation's system of pastoral care should cover all the baptised and not only those who are regular in worship, or who belong to a small group.
There is no substitute for person to person contact in the church. Most new people come into the church through personal contact and stay through their initial growing pains because of the care of specific people in the congregation. The weeks and months immediately after baptism or adult confirmation are the most critical spiritually. Since spiritual babes are especially subject to spiritual attack, a caring congregation will want to especially protect and strengthen the baptised as they begin their new journey of faith (Eph.6:11-12).

23. How can the church help people remember and commemorate their baptism, and live as baptised people?
Baptism is Law and Gospel in action at the font. The repentant needy sinner receives grace and new life. In an affluent and increasingly secular society sin and its consequences are not natural conversation items. It is the task of the pastors and members of the church to keep the recognition of sin and the availability of grace central in congregational life.

Significant in this may be:

The placement of the font (see #18)
The pastor may lead the profession of the Apostles' Creed from the baptismal font as a reminder to the congregation that this is their baptismal faith.
Regular Law/Gospel preaching that uncovers and reveals sin so that people are convicted of their need for forgiveness of sins, life and salvation.
Law/Gospel teaching in Sunday schools, Lutheran schools, confirmation classes, at youth events and adult catechesis.
Reclaiming the centrality of baptism in Lutheran schools. Do the baptised hear and see baptism daily upheld as central to the Christian faith? Do they know and sing the great baptismal hymns and the new baptismal songs? Are they taught Luther's morning and evening prayer together with the sign of the cross? Are they spoken to as the baptised? These basic elements of good baptismal teaching will ensure children and youth are more aware of the centrality of baptism to their daily living, and act as a significant witness to the unbaptised.
Pastoral care of all the baptised. Some baptised have left the church because of relationship breakdowns with pastors or fellow members. A caring, regular, humble and persistent visitation program on a person to person basis which rightly applies Law and Gospel can break through the hurt and anger that has often built up for years.
Church discipline. This is not a negative concept when we remember it is in essence baptismal pastoral care with the objective of calling the baptised again to their baptism.
Congregations which re-introduce the Easter Vigil service (Saturday) will be recalling all the baptised to their baptism in a powerful way each year. The confession of baptismal faith, the renunciation of the devil, and the call to daily baptismal vocational living will highlight the significance of baptism.
Where the Easter Vigil is not celebrated, annual Baptism commemoration services can be held. The church year suggests a number of possible options, for example, First Sunday after Epiphany, one of the Sundays of the Easter or Pentecost season, or Trinity Sunday.

This document was prepared by the faculty of Luther Seminary, North Adelaide, in response to a request from the College of Presidents.

October 1998

Updated: 15/8/2006 [1.00]