Unit X:

3. Baptism
Baptism considered as absolutely necessary for salvation, the church/Christianity over the
centuries has divided human beings into categories of “pagans” and “believers”, “saved” and
“dammed.” This perception has given rise to the important theological question related to
baptism in India “Is baptism in the Indian context-an event of separation or human solidarity? In
the past baptism meant accepting a new religion, new culture and new way of life, which
automatically resulted in uprooting/separation from one‟s social, cultural and religious settings.

Discussions are also there in India on whether the church must insist on baptism in the present
day context of India. In a diverse religious context of India some theologians question the
necessity of baptism and stress that the inner core message of Jesus‟ message is love and not
division. The ultimate purpose of church is love, communion and fellowship as envisioned by
Jesus; however, the rite of Christian baptism (many theologians view) could become a hindrance
of this ideal of Jesus, as Baptism in the past have separated the Christians from the larger
community of people.

Puthanangady writes, “Formerly baptism automatically implied alienation from one‟s

community; today we would like to describe its meaning as a celebration of one‟s conversion
from individualism to sharing with others on the model of Jesus, from bondage to self to
commitment to the Kingdom of God, where freedom, fellowship, justice and responsible love
reign, where we work with others for a truly human society for all”.

Russell Chandran who belongs to that generation of Indian Christians and stand between the
colonial period and the emergence of indigenized Christianity, repeatedly lamented that
“Baptism is sadly misunderstood as bringing man and woman from out of the world into the
exclusive community of the church.” For Chandran baptism represents “not separation from the
world but commitment for the Lord”. The „corrupt communal interpretation‟ of baptism must be
replaced by “an interpretation emphasizing commitment for the renewal of the world.” The
theological basis for this inclusive interpretation which Chandran suggests is from Christ‟s
baptism. It was not a baptism of sinners, but Jesus‟ identification with sinners. This inclusiveness
of all (hu) mankind is based on the common humanity of man as man. This is the meaning of
baptism: incorporation into the New Humanity of Jesus Christ, commitment to mission in the
world, and identification with the world.

Baptism is an important sacrament in Christian faith, so instead of the notion of baptism as an

event of separation, baptism as an allegiance of Jesus followers at the service of all God‟s people
and God‟s creation is relevant in Indian context. Baptism is a call for Christian of their
commitment to Christ and a commitment to work for a new just socio-economic order, for the
integrity of all creation.