Although    baptism    and    the    eucharist    were considered  to  be  the  primary  sacraments,  the  term sacrament  was  used  to  characterize  many  kinds  of Christian  ceremonies  and  practices.  St.  Augustine described the sacraments as signs belonging to things divine,  such  as  an  outward  and  visible  sign  of  an inward   and   spiritual   grace.   As   testimony   to   the unlimited   number   of   ways   Christians   found   to express   God’s   grace,   the   number   of   sacraments increased    along    with    Christian    awareness    and originality.  Eventually,  the  Roman  Catholic  church limited   the   number   of   sacraments   to   seven:   (1) baptism, (2) confirmation, (3) eucharist,  (4)  penance, (5) extreme unction, (6) orders, and (7) matrimony. Part of the need for the Roman Catholic church to provide   an   explanation   of   the   sacraments   came during the 16th century in response to the Protestant Reformation. Reformers held  that  the  number  seven was  chosen  arbitrarily,  so  they  defined  sacrament still   more   sharply   by   declaring   that   the   term sacrament should apply only to those rites that Jesus himself commanded to be practiced. This limited the number of sacraments to two: (1) baptism and (2) the eucharist.  Although  all  seven  of  the  sacraments  are widely  used  in  many  Christian  churches,  we  will limit  our  discussion  in  this  area  to baptism  and  the eucharist.  Later  in   this   chapter,   we   will   address weddings and funerals as singular components of the Christian life cycle. Baptism Baptism is the rite whereby a person is made a  member  of   the   Christian   church.   From   the Greek  word  baptizein   (to   dip),   baptism   refers specifically  to  a  water  rite.  The  sacrament  of baptism,   however,   can   be   used   for   Christian initiation  as  a  whole  and  can  embrace  both  the water  rite  and  the  act  of  confirmation.  Figure  1-5 EASTERN ORTHODOX ROMAN CATHOLIC PROTESTANT The   baptismal  service   of   the   orthodox,   or byzantine  rites,  like  those  of  other  historic rites, is a result of a number of short services charted to be spread  over  a  period  of  time— originally    Lent,    leading    to    baptism    at Easter—but   now   celebrated   together,   one after  another.  Its  shape  and  content   have changed    little    for    at    least    1,100    years. Orthodox baptism is used more  often  for  the baptism of infants than for that of adults. The  service  is  divided  in  halt,  the  order  for the making of a catechumen and the order of holy baptism, and this division is still clearly retained in the service books, the tow halves being  printed  separately,  each  with  its  own title;    the    order    of    holy    baptism    which surrounds   the   hallowing   of   the   baptismal water,  the  pre-baptismal  anointing,  and  the baptism itself. In  Rome  around  the  sixth  century  adult baptisms   became   rare   and   the   custom   of baptizing  infants  became  general.  In  1969,  a new  order  for  the   baptism   of   infants   was announced.   In   1972,   the    Vatican   issued   a document    known    as    the    Order    for    the Christian  Initiation  of  Adults  that  contains the  rites  of  the  catechumenate  and  of  adult baptism, confirmation, and Holy Communion. The faith of parents who play a central role in the        service    is    the    decisive    reason    in welcoming  infants  for  baptism.  The  parents, with  the  community,  gather  and  profess  the faith of the church. Baptisms    are    celebrated    normally    on Sundays at mass or at some other time of the day.  The  celebrant  welcomes  the  party  and asks   the   first   questions   establishing   the willingness of the parents to bring their child up  in  the  Christian  faith.  He  then  signs  the child  on  the  forehead  with  cross  and  invites the parents and godparents to do likewise. Intercessions for the child, the family, and all  baptized  persons  are  sought.  There  is  a single prayer of exorcism and the anointing of the  breast  with  the  oil  of  catechumens.  The blessing    of    the    water    follows,    then    the parents’ renunciation of evil, and profession of faith with the gathered community. The act of baptism—either by immersion or a pouring on of water—follows, the anointing with chrism, and   the   giving   of   the   white   garment   and candle.  The  service  closes  with  blessings  for the  mother,  the  father,  and  the  assembled congregation. Protestant   churches   differ   widely   in the form for initiation into the faith. Some practice   infant   baptism,   not   unlike   the manner  described  in  the  Roman  Catholic form. Baptism is directed to those adults who have professed repentance toward God and faith   in   Jesus   Christ.   Conversion   must preface baptism. This personal response to the  Holy  Spirit  is  vital for  membership  in the    body    of    Christ.     The     Protestant Christian people embodies those who have heard the gospel with faith and are within the fellowship of believers. The practice of adult  baptism  uses  affusion,  sprinkling  of water  over  the  head,  or  total  immersion. Immersion is the going down into, or being buried  beneath,  and  raised  up  from  the water,  proclaiming  the  death,  burial,  and resurrection  of  Christ.    What  matters  in Protestant baptism is not who is baptized, not   how   the   rite   is   administered,   but whether    a    personal    response    of    the teachings   and   practices   of   the   faith   is achieved. Dedication   of   children   is   a   common practice   among   Protestant   faith   groups that    do    not    practice    infant    baptism. Dedication of children is a service at which a child receives a Christian name. Figure 1-5.—Rites of Christian baptism. 1-15