Evangelical Reflections on the "Instrumentum Laboris" of the Synodal Church: Reflection 2

In the first reflection we introduced the document Instrumentum Laboris (IL), which is the most recent working document of the Synodal Church. It will serve as a guide for discussions on synodality in October, as the assembly of bishops gathers to carry the synodal path into its final phase. Furthermore, with the previous article we reflected on the Synod’s claim that “The protagonist of the Synod is the Holy Spirit” (IL, 17), and discussed the implications of this from an evangelical perspective. With this second reflection we will consider a related issue, that being the “dignity” the sacrament of baptism is said to confer to the People of God, thus putting them in tune with the Holy Spirit and his guidance and making them able contributors to the Synodal Church. IL is extremely clear on this point: “a synodal Church is founded on the recognition of a common dignity deriving from Baptism, which makes all who receive it sons and daughters of God, members of the family of God, and therefore brothers and sisters in Christ, inhabited by the one Spirit and sent to fulfil a common mission” (IL, 20).

Reflection 2: This second reflection is closely related to the first and the “dignity” received through the sacrament of baptism. To get to the heart of the issue and what is at stake from an evangelical perspective, it is necessary to understand what the Roman Catholic Church teaches about baptism. The Catechism of the Catholic Church states that “Baptism, by imparting the life of Christ’s grace, erases original sin and turns a man back towards God…” (CCC 405). The CCC goes on to clarify the importance of this claim in terms of the “dignity” received through the indwelling of the Holy Spirit, which is necessary for contributing to the Synodal Path: “Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit, and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: ‘Baptism is the sacrament of regeneration through water in the word’” (CCC 1213).

According to Rome, regeneration occurs the moment the sacrament of baptism is administered. This is the entry-point to the sacramental life and economy of the Roman Catholic Church. This, however, is problematic from an evangelical perspective. As Leonardo De Chirico notes, according to this view “The emphasis has shifted from the merciful God who regenerates a person out of his sovereign grace to the baptizing church that performs the sacrament of regeneration. In other words, a major shift has taken place: from the graceful act of divine salvation to the participation of the church in the saving act, and from the free gift of God to the ecclesiastical sacrament administered by the priest” (Leonardo De Chirico. Same Words, Different Worlds: Do Roman Catholics and Evangelicals Believe the Same Gospel? London: InterVarsity Press, 2021, p. 52).

The sacramental nature of baptism in Roman Catholicism is rooted in its theological understanding of itself. This includes how the Catholic Church understands the relationship between nature and grace, and the idea of the church as the extension of the incarnation of the Son of God. The problem with Catholicism’s understanding of nature and grace is that it has a poor sense, biblically speaking, of the tragedy of sin, opting instead for an optimistic view of human nature and abilities. Instead of understanding sin to have created complete spiritual death (Ephesians 2:1), human nature is instead understood to have an intrinsic disposition towards grace. In human nature, therefore, grace finds receptivity (see Same Words, Different Worlds pp. 104-107). It is into this theological understanding that the Catholic Church administers the sacrament of baptism.

However, if sin is downplayed in our theology, so too is grace and the cross of Jesus Christ. This leads to an apathetic attitude towards the gospel and blurs the urgency of our spiritual condition. If, as Paul teaches in Ephesians 2:1, we are dead in our sins, then we have a sense of urgency to receive new life, or else remain in a state of death and condemnation. If, on the other hand, sin merely wounds (CCC 1849-50) while leaving our human nature intrinsically disposed to grace, then the gospel is not as urgent, and we tend towards a humanistic attitude which believes we can manage pretty well on our own and in which the need for the church in our growth and sanctification is greatly obscured. It is into this paradigm that the Synodal Church speaks of the “dignity” received through the sacrament of baptism, which in turn is the gateway to life in the Spirit.

Furthermore, such “dignity” must be considered in light of magisterial documents such as Pope Francis’s latest encyclical Fratelli Tutti (All Brothers). In the entirety of a very long letter sin is never mentioned. Indeed, why mention sin if we are all brothers, not due to our shared confession of Christ Jesus as Lord and Savior, but due instead to our shared humanity? The baptized are the People of God, and it is this people that is being called upon to help the Catholic Church pave the Synodal Path. This people, however, is not being required to account for their sin, or even discuss it. This ought to be alarming for evangelicals. What will be the outcome? Time will tell, but indications have already begun to emerge. In place of talk of sin and repentance, the Synodal Church speaks of radical inclusivity and accepting people as they are (IL worksheet B 1.2, and DCS, 30).

This is cause for evangelical reflection. Baptism is indeed very important, but it must be accompanied by a biblical understanding of the tragedy of sin. Indeed, it is a correct understanding of sin that makes baptism and what it represents such a beautiful testimony and sets a new believer on a path of growth and sanctification, which is lived out in the local church. Furthermore, a biblical understanding of sin has no place for humanistic tendencies but instead highlights the unmerited grace and mercy of God that through faith alone in Christ Jesus gives new life, sets the sinner free, and gives the gift of the Holy Spirit. Necessary for receiving this gift, however, is repentance and a turning away from sin (Acts 2:37-38). What, however, will be the fruit of a Synodal Path that assigns dignity to baptism and those who receive it, while at the same time elevates the inherent dignity of fallen nature and downplays the tragedy of sin? The coming months will provide an answer.

In the third and final reflection we will reflect on yet another related issue, that being the common mission that the People of God, inhabited by the Spirit, are called to fulfil (IL, 20).