On a recurring basis, the bank that issues the credit card I use reminds me to enroll in their rewards points program.  The email reminders insist that I’m missing out on myriad benefits by not being enrolled.  Due to my sporadic use of that credit card, not many points have accumulated; the total wouldn’t buy a cup of coffee.  Nonetheless, the bank remains adamant that I should use those points; apparently, the points are beginning to feel neglected. 

Today’s second reading, taken from Paul’s letter to the Romans, speaks about Baptism in terms similar to those used by the bank about the neglected rewards points. 

Paul wrote, “Are you unaware that we who were baptized into Christ Jesus were baptized into his death?  We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life.” (Rm 6:3-4)  Paul described the baptismal ritual as a past event, but he described the effects of Baptism as future and conditional events.  

Paul told the Romans that all the baptized have already been fully immersed in the death of Jesus, an admonition similar to the bank’s report that I have already accumulated reward points.  The intended effect of immersion in Jesus’ death is to “live in newness of life” (Rm 6:4), but this does not occur automatically – no more than enrollment in the credit card’s rewards program occurs automatically. 

Paul explained the twofold nature of baptism by saying, “you must think of yourselves as dead to sin and living for God in Christ Jesus.” (Rm 6:11)  The first thing we are to think about ourselves (that we have died with Christ) has already happened, but the second thing (that we live for God) can be accomplished only on a day-to-day basis.  I’m not convinced that all Catholics share Paul’s opinion. 

Based only on anecdotal evidence, it appears that many Catholics think of Baptism (and the other Sacraments) as having an automatic – almost mechanical – effect.  This belief is partially correct, but completely inadequate.  Paul wrote that the automatic effect of Baptism is the baptized person’s sacred vow to repent of all sin and never to sin again.  The avoidance of sin that is the potential effect of Baptism, however, results only from daily effort.  Those who avoid sin after Baptism are the ones who live a renewed life.  Those who don’t fulfill their baptismal vows don’t enjoy the benefit of a renewed life just as I haven’t yet enjoyed the benefits of those eleven rewards points I’ve accumulated. 

According to Paul, baptismal vows create an obligation to live a Catholic life; this obligation must be fulfilled throughout the entirety of one’s life.  The only benefit of Baptism, then, is experienced by those who keep their vows by living faithfully.   

There’s nothing startling about Paul’s perspective on Baptism; it is, in fact, what everyone expects when someone makes a promise.  A friend or relative who promises help but is conveniently busy every time help is needed, hasn’t really fulfilled their promise.  A dinner companion who promises to share the cost of the meal but develops arms too short to reach the bill, doesn’t actually share anything.  In just the same way, a baptized person who doesn’t fulfill Jesus’ teaching, has made an empty promise, and nothing but disappointment results from an empty promise. 

The magical thinking that expects Baptism to produce results automatically is very enticing because it relieves one of responsibility for one’s life, but it is never God’s intention for us to be irresponsible.  Jesus’ instruction in today’s Gospel reading teaches us how to live responsible lives by fulfilling our baptismal vows. 

Jesus said, “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me” (Mt 10:37), but he wasn’t encouraging or condoning animosity toward one’s family.  Aramaic, the language Jesus spoke, has a very small vocabulary.  As a consequence, individual words have multiple meanings, with the exact meaning determined by the context of use. 

When Jesus said that we are to love family, friends, and others less than we love him, he was not excluding the possibility of love for others; rather, he was describing a hierarchy of allegiance and responsibility.  He meant that we owe our first and full allegiance to him. He did not describe the care and concern we owe to others because it was not necessary to do so.   

When we love God appropriately, then we love people and things appropriately.  God deserves our first and full allegiance.  People deserve unreserved mercy and kindness.  Objects deserve the respect appropriate to God’s creations.  Loving God in the unconditional way that God deserves ensures that all people and all things are loved appropriately; failing to love God appropriately ensures that nothing is loved appropriately. 

Baptism makes it possible to love God appropriately and, thereby, to enjoy the redemption promised by God.  All of this, however, depends entirely on one’s conscious and active effort to “live in newness of life.” (Rm 6:4)  The redeeming effects of Baptism are neither automatic nor accumulated; rather, they are found in the daily effort to love God above all else.