DISCUSSION PAPER ON A DECOLONIZING MODEL OF BAPTISM AND CONFIRMATION

FOR THE CONSIDERATION OF THE UNITED CHURCH OF CANADA, ITS MEMBERS, CLERGY, AND GOVERNING BODIES

Prepared by Rev. T. Murray Speer
Rundle Memorial United Church, Banff, Alberta
2019-07-18

(NOTE: Throughout the following, the word “Baptism” can also be read as “Baptism and Confirmation”.)

I Colonizing and Decolonizing Models of Understanding

Proposal: Current trends and conflicts in the United Church of Canada can be understood through the lens of Colonizing and Decolonizing Models of Understanding.

The chief colonizing aspects of contemporary understandings of Baptism are that it

      1) conveys privilege
2) entails obligation
3) depends upon belief in doctrine.

Therefore, any decolonizing model of Baptism must address all three of these aspects.

II Basic Tenets of a Decolonizing Model of Baptism

1   Baptism is the primary means of membership in the universal church of Christ, the United Church of Canada, and the local ministry unit (congregation, mission, or faith community). Any other understanding of Baptism must be secondary to this.

2   Baptism is a normal event in the life of every Christian disciple. Being called to faith in Christ and being called to membership in a ministry unit together form an unambiguous call to Baptism. Any understanding of Baptism that conflicts with this tenet must be adjusted or discarded.

3   Baptism is an act of God’s extravagant grace. Therefore access to baptism must not be limited by merit or stature of any kind, only by desire and understanding.

4   Baptism is a commitment to a path or “way”, not a subscription to a doctrine.

5   Baptism, once performed, is an enduring condition, which can be remembered and reaffirmed many times as appropriate or needed.

III. Practical Implications of a Decolonizing Model

1   Theology and Meaning - While Baptism has and will continue to have deep spiritual and theological significance for many, a decolonizing model of Baptism will allow an individual to celebrate their Baptism as a simple – though enduring – means of membership in something larger than themselves.

2   Pre-conditions - The post-Enlightenment concept of “belief” is an aspect of colonial influence. John Wesley’s conditions of membership in his classes were i) to feel the burden of sin and ii) desire to flee the wrath to come. The conditions of membership in a decolonizing model of Baptism might be i) to have felt the gift of God’s grace and ii) further seek the liberation of union with Christ.

3   Obligation and Responsibility - Baptism is neither the end of an obligatory process which is concluded by the ritual, nor the signing of a contract which must then be rigidly observed under threat of punishment. A decolonizing model of Baptism will consider it the public statement of an intention which is subsequently explored and nurtured in community.

4   Heritage and Erasure - Many have undergone Baptism in other Reformed, Catholic, or Baptist church bodies, or may hold belonging in other interfaith communities, and may wish to retain the sense of identity this gives them. Membership in the United Church of Canada may be perceived as including an obligation to foreswear past associations. A Decolonizing model of Baptism will not preclude a variety of self-identifications nor be understood as erasure of what came before.

5   Authority and Privilege – A colonizing model of Baptism often entails a single authority figure, standing above others or in private chambers, bestowing privilege upon an individual. A decolonizing model of Baptism will emphasize a community joyously welcoming and celebrating one of its own.

6   Ritual - Rituals and Symbols of Baptism often carry colonial and imperial significance, but they also hold significance as acts of subversion against colonial and imperial influence. A decolonizing Baptism ritual will emphasize the subversion of colonial power rather than uphold it.

Rev. T. Murray Speer for prayer and discussion by the church 2019-07-18