is communicated. For transmitting a purely doctrinal content, an idea might suffice, or perhaps a book, or the repetition of a spoken message. But what is communicated in the Church, what is handed down in her living Tradition, is the new light born of an encounter with the true God, a light which touches us at the core of our being and engages our minds, wills, and emotions, opening us to relationships lived in communion. There is a special means for passing down this fullness, a means capable of engaging the entire person, body and spirit, interior life, and relationships with others. It is the sacraments, celebrated in the Church’s liturgy. The sacraments communicate an incarnate memory, linked to the times and places of our lives, linked to all our senses; in them the whole person is engaged as a member of a living subject and part of a network of communitarian relationships. While the sacraments are indeed sacraments of faith (cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, 59), it can also be said that faith itself possesses a sacramental structure. The awakening of faith is linked to the dawning of a new sacramental sense in our lives as human beings and as Christians, in which visible and material realities are seen to point beyond themselves to the mystery of the eternal.
The transmission of faith occurs first and foremost in baptism. Some might think that baptism is merely a way of symbolizing the confession of faith, a pedagogical tool for those who require images and signs, while in itself ultimately unnecessary. An observation of St. Paul about baptism reminds us that this is not the case. Paul states that “we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Rom 6:4). In baptism we become a new creation and God’s adopted children. The Apostle goes on to say that Christians have been entrusted to a “standard of teaching” (týpos didachés), which they now obey from the heart (cf. Rom 6:17). In baptism we receive both a teaching to be professed and a specific way of life that demands the engagement of the whole person and sets us on the path to goodness. Those who are baptized are set in a new context, entrusted to a new environment, a new and shared way of acting, in the Church. Baptism makes us see, then, that faith is not the achievement of isolated individuals; it is not an act that someone can perform on his own, but rather something which must be received by entering into the ecclesial communion which transmits God’s gift. No one baptizes himself, just as no one comes into the world by himself. Baptism is something we receive.
What are the elements of baptism that introduce us into this new “standard of teaching”? First, the name of the Trinity — the Father, the Son, and the Holy Spirit — is invoked upon the catechumen. Thus, from the outset, a synthesis of the journey of faith is provided. The God who called Abraham and wished to be called his God, the God who revealed his name to Moses, the God who, in giving us his Son, revealed fully the mystery of his Name, now bestows upon the baptized a new filial identity. This is clearly seen in the act of baptism itself: immersion in water. Water is at once a symbol of death, inviting us to pass through self-conversion to a new and greater identity, and a symbol of life, of a womb in which we are reborn by following Christ in his new life. In this way, through immersion in water, baptism speaks to us of the incarnational structure of faith. Christ’s work penetrates the depths of our being and transforms us radically, making us adopted children of God and sharers in the divine nature. It thus modifies all our relationships, our place in this world and in the universe, and opens them to God’s own life of communion. This change which takes place in baptism helps us to appreciate the singular importance of the catechumenate — whereby growing numbers of adults, even in societies with ancient Christian roots, now approach the sacrament of Baptism — for the new evangelization. It is the road of preparation for baptism, for the transformation of our whole life in Christ.
To appreciate this link between baptism and faith, we can recall a text of the prophet Isaiah, which was associated with baptism in early Christian literature: “Their refuge will be the fortresses of rocks … their water assured” (Is 33:16) (cf. Epistula Barnabae, 11, 5: SC 172, 162). The baptized, rescued from the waters of death, were now set on a “fortress of rock” because they had found a firm and reliable foundation. The waters of death were thus transformed into waters of life. The Greek text, in speaking of that water which is “assured,” uses the word pistós, “faithful.” The waters of baptism are indeed faithful and trustworthy, for they flow with the power of Christ’s love, the source of our assurance in the journey of life.
We must stay ever more deeply connected with Jesus. But not only that: just as it is important that life blood flow through the body in order to live, so must we allow Jesus to work in us, let his Word guide us, his presence in the Eucharist feed us, give us life, his love strengthen our love for our neighbor. And this forever! Forever and ever! Dear brothers and sisters, let us stay united to Jesus, let us trust in him, let us orient our life according to his Gospel, let us be nourished by daily prayer, by listening to the Word of God, by sharing in the Sacraments.
— Pope Francis, General Audience, June 19, 2013
The structure of baptism, its form as a rebirth in which we receive a new name and a new life, helps us to appreciate the meaning and importance of infant baptism. Children are not capable of accepting the faith by a free act, nor are they yet able to profess that faith on their own; therefore the faith is professed by their parents and godparents in their name. Since faith is a reality lived within the community of the Church, part of a common “We,” children can be supported by others, their parents and godparents, and welcomed into their faith, which is the faith of the Church; this is symbolized by the candle that the child’s father lights from the paschal candle. The structure of baptism, then, demonstrates the critical importance of cooperation between Church and family in passing on the faith. Parents are called, as St. Augustine once said, not only to bring children into the world but also to bring them to God, so that through baptism they can be reborn as children of God and receive the gift of faith. (Cf. De Nuptiis et Concupiscentia I, 4, 5: PL 44, 413: “Habent quippe intentionem generandi regenerandos, ut qui ex eis saeculi filii nascuntur in Dei filios renascantur.”) Thus, along with life, children are given a fundamental orientation and assured of a good future; this orientation will be further strengthened in the sacrament of Confirmation with the seal of the Holy Spirit.
The sacramental character of faith finds its highest expression in the Eucharist. The Eucharist is a precious nourishment for faith: an encounter with Christ truly present in the supreme act of his love, the life-giving gift of himself. In the Eucharist we find the intersection of faith’s two dimensions. On the one hand, there is the dimension of history: the Eucharist is an act of remembrance, a making present of the mystery in which the past, as an event of death and resurrection, demonstrates its ability to open up a future, to foreshadow ultimate fulfilment. The liturgy reminds us of this by its repetition of the word hodie, the “today” of the mysteries of salvation. On the other hand, we also find the dimension that leads from the visible world to the invisible. In the Eucharist we learn to see the heights and depths of reality. The bread and wine are changed into the body and blood of Christ, who becomes present in his passover to the Father: this movement draws us, body and soul, into the movement of all creation toward its fulfillment in God.
In the celebration of the sacraments, the Church hands down her memory especially through the profession of faith. The creed does not only involve giving one’s assent to a body of abstract truths; rather, when it is recited the whole of life is drawn into a journey toward full communion with the living God. We can say that in the creed believers are invited to enter into the mystery that they profess and to be transformed by it. To understand what this means, let us look first at the contents of the creed. It has a trinitarian structure: the Father and the Son are united in the Spirit of love. The believer thus states that the core of all being, the inmost secret of all reality, is the divine communion. The creed also contains a Christological confession: it takes us through all the mysteries of Christ’s life up to his death, resurrection, and ascension into heaven before his final return in glory. It tells us that this God of communion, reciprocal love between the Father and the Son in the Spirit, is capable of embracing all of human history and drawing it into the dynamic unity of the Godhead,
