Education & Formation: Third Case Study
As much as we would like to believe that Christian education and formation are on the top of the priority list for Christians in most congregations, the reality is likely far from this. For "cultural Christians" already on the outermost fringes of church participation, this is even less the case. Nationwide, church participation is declining, while number of people who self-identify as Christians is rising. Certainly, people don't feel a "need" for baptism or other sacraments in order to consider themselves Christians.
While this particular case is doubtless played out in congregations--I encountered at least one similar request as a church staff member--it also seems particularly exaggerated, almost presenting too many angles from which a minister could simply pass the buck and say, "No, I'm afraid my tradition and our church policy won't allow for that." What are the ramifications of rejecting the family's request? At best, it upholds the standards of a dying institution<ref>Note that I attribute the "standards" attached to baptism to institutional religion, and not baptism itself.</ref> for a little while longer, until all those who would still uphold it are gone and no longer able to do so. At worst, it does absolutely nothing to educate and form the family in question, or draw them closer to Christ and the church. Instead of taking an "easy out," I wonder if we might view these circumstances as a rare, evangelistic opportunity to reach out in love to a family on the fringes of faith. And because of Cynthia's at-least-marginal interest in baptism, there is also an opportunity for education and formation, albeit one with a short window. Consequently, and contrary to the question asked of us in this case study, I think the education and formation issues are quite readily apparent in this situation.
According to James Brownson, in the opening chapter of The Promise of Baptism, the sacrament of baptism is inextricably linked to the question of what it means to call one's self a Christian. This and a few other questions would be a great place to start--indeed, asking the right questions is a time-honored pedagogical practice. When responding to Cynthia, Rev. Wasserflut might ask her what she thinks it means to be a Christian? If not already part of her answer, a second helpful question might be to ask Cynthia if she thinks baptism is necessary to the understanding of "being a Christian" she just articulated? Is a faith community a part of that understanding? If baptism and community are both essential, what role should the community play in the actual baptism? A tangential (but probably necessary) question would be to ask whether, as a child of Roman Catholic parents, she had already been baptized?
On a pastoral note, I think it's important to ask the above questions in an open-ended manner, not looking for a predetermined "right" or "wrong" answer, but rather allowing Cynthia to think out loud and formulate her own understanding. The questions are not for the purpose of accepting or rejecting her proposal, but rather as an educational moment that helps her discern what she really wants to do, and why. When the appropriate opportunity presents itself, Rev. Wasserflut can also share with Cynthia the corresponding understanding held by the church in each of these subjects--again, not implying that the way of the church is the only "correct" way, but rather to raise the question of compatibility: Is she comfortable proceeding if her understanding is different than that of the church? If different, would she be comfortable putting the church in that position?
It is possible that through gentle questioning Rev. Wasserflut might raise enough cognitive dissonance in Cynthia's thought process to extend the conversation into a more intentional pursuit of education and formation (in the two remaining weeks and beyond), leading Cynthia to baptism and participation in the community of faith. It is also possible that the questioning might lead Cynthia to the realization that she and/or her family are not ready to take this step. If she comes to this conclusion on her own, through the guidance of Rev. Wasserflut's questions, she has not been rejected, leaving a door open for future positive encounters with the church. Is it also a possibility that Cynthia might choose to proceed guided by non-spiritual motivations and understandings? In short, yes--just as much as people inside and outside of the church have always followed their own pursuits for varying reasons. At the end of the day, Cynthia has expressed a desire to be baptized. Our command from Christ is to baptize her, trusting that just as God provided the opportunity for baptism, so God will also provide opportunity for education and formation.
I have talked at great length about Cynthia's baptism because I see her as the most pivotal player in this case, and the one with whom Rev. Wasserflut has established contact. But the other players in this case--Cynthia's husband, her son, her in-laws, her own parents, and the church congregation--each have roles to play which could be more fully addressed in a developed response.
