62. Nowhere is the ecumenical reality more evident than in the fact of our common baptism. In baptism we either enter upon or celebrate the same basic formation--in Jesus Christ's life, death and resurrection--despite differing eucharistic and theological expressions of it. The process of Christian initiation, whatever the order and timing of its constituent events (baptism, catechesis or instruction, personal confession of faith, confirmation), is our entry into membership in the body of Christ, and therefore into a transformative moral process. It is a crucifying of the "old Adam", by which the power of sin is broken. It is the sacrament of nurture of the life of faith in our hearts by the Holy Spirit. It is the inauguration of "growth into the measure of the stature of the fullness of Christ" (Eph. 4:13). It is "transformation by the power of the Holy Spirit into his likeness" (2 Cor. 3:18). It is liberation into a new humanity. It is a sign and seal of our common discipleship.

63. Moreover, in the act of baptism there are clear formational responsibilities indicated for the entire community of faith. Parents promise to bring up their child in the nurture and admonition of the Lord. The whole congregation pledges itself to provide an exemplary environment of witness and service. Within, and beyond, the community of faith those baptized are led into a life of moral witnessing. As the Baptism, Eucharist and Ministry document says, they are "pardoned, cleansed and sanctified by Christ, and are given as part of their baptismal experience a new ethical orientation under the guidance of the Holy Spirit".10 And, further, "... baptism, as a baptism into Christ's death, has ethical implications which not only call for personal sanctification, but also motivate Christians to strive for the realization of the will of God in all realms of life" (Rom. 6:9ff.; Gal. 3:27-28; 1 Pet. 2:21-4:6).11

64. Baptism is a local event with ecumenical implications. It is at once the rite of entry into membership in the local congregation and into membership in the universal church. We have come to the point of very widespread acceptance of one another's baptisms. Does this not also imply a sense of common sharing in the formation which baptism implies? The theme of moral formation, so intimately tied to participation in the liturgy of the eucharist, is through our common baptism shown to be an ecumenically shared reality. Although there are many readings and interpretations of, a multiplicity of perspectives upon, Christ's presence in history, our common acceptance of baptism shows us that the task of formation in Jesus Christ is inherently one, a task shared by the entire church. The discipleship into which we are initiated at baptism transcends denominational and confessional boundaries. We thereby enter into union with Christ, with each other, and with the church of every time and place.

65. How, in the midst of our divisions over ministry and the Lord's supper, can this baptismal-moral unity find a more visible form than it has yet achieved? We are not yet able to give it the visible form it inherently demands: unity in eucharistic worship. But may not the one baptism even now find visibility in the catholicity of a community of moral nurture and witnessing: an ecumenical community of costly discipleship? Baptism has to do with the lived reality of the new life in Christ, a community in which the gifts of faith, hope and love are received and practised. Therefore unity in baptism can have a visible moral form, even if it does not yet have a visible ecclesiastical form.

66. Furthermore, does not the mutual recognition of baptism imply a mutual recognition of members? And if so, does that not imply some mutual sharing of and responsibility for the formation of the people of God? In the formation of our own members are we not responsible for guiding them towards ways that recognize their responsibility for moral solidarity with Christians of other congregations, confessions and communions? Does not our common responsibility for baptismal formation point towards a responsibility for building up the people of God in every place? In view of our common recognition of the one baptism, the accompanying formation should include instruction in what this larger, "catholic" formation means. It should make our members aware that the formation they receive leads to a common responsibility, across all lines of ecclesiastical or ethnic difference, for being a people in the world that can make a difference. Baptism is the difference which makes a difference.

67. Ironically, the churches even now have not been able to find any significantly visible expression of this oneness among baptized, and therefore formed-in-Christ people. Yet to the extent that our formative efforts succeed, the resulting community of moral witness is an ecumenical reality needing nurture, concretion and recognition. A moral community of the baptized, struggling with issues of justice in the life of world, could, for now, be the most visible and tangible lived expression of the unity that is given us in Jesus Christ.

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