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Baptism · Baptism is the gateway to the sacraments and a point of entry into Christian life. In the creed we talk of “one baptism”. The Catholic Church recognises all baptism from other Churches or individuals (provided they can be verified) according to the proper trinitarian formula.

     Infant baptism has been a debated matter all through history. While the Catholic tradition allows for adults to be baptised as they join the Church later in life, infant and child baptism is still the norm. In the words of Pope Leo recently: “Just as they received life from you, parents… so now they receive the meaning to live it: faith.” He later added: “[as] food and clothing are necessary for life, faith is more than necessary, because with God life finds salvation.” Baptism of infants acknowledges the sacredness of life from the earlies moment.

     NB: The ‘earliest moment’ is not to be taken literally; baptisms (or even attendance of Mass by mum and bub) would not normally be excepted within the first six weeks after birth.

     There is a practice in some newer Pentecostal churches to ‘re-baptise’ someone who was baptised as an infant. This usually marks a decision to coming (back) to faith later in life. From the perspective of the Church, the baptism has already happened and extra baptisms are superfluous; thus, these ceremonies become a kind of re-commitment to the faith and life offered at the original baptism. Catholics are welcome to attend these services, as with any other inter-faith or ecumenical event, provided it does not cause division or scandal.

Baptismal Font · is a feature of church furnishings dedicated to baptisms. Typically, they are designed most functionally for the baptism of infants. Historically, baptismal fonts have been placed near the entrance to churches. This signifies that we all enter the church community through baptism. The holy water fonts at church entrances allude to this, as does the practice of people ‘blessing themselves’ with holy water from these fonts as a reminder of baptism.

Baptism in the Spirit · is a practice that has emerged in the Pentecostal tradition. This is an occasion to ‘stir up’ the Spirit received at baptism and Confirmation.

Bells [at Mass] · are an ancient and seminal symbol used in Mass and Eucharistic processions. Some interpretations associate bells with a token attendance of Mass. It was said that, when there were too many people to fit in the church, if you heard the bells then you could say you were there.

     The Church Fathers have a different interpretation: They suggest that what is taking place is so beyond our words or attempts at descriptions that they are truly mysterious. We use symbols because the fullness of divine life and the wonder of God are beyond this world and beyond any words we might muster! Bells then become a sign of wonders beyond words, and praises beyond proclamation.

     Bells can also be seen to symbolise the choirs of angels singing in heavenly voices and a proclamation of the mysteries. The clanging of bells are signs to us of beating wings and as “with Angels and Archangels, with Thrones and Dominions, and with all the hosts and Powers of heaven, we sing the hymn of your glory, as without end we acclaim: Holy, holy…”

     More broadly, when we hear these bells ring, even if we are not at the church ourselves, it is an invitation to maybe pause in prayer for at least a moment. We can think especially of the bells of the Angelus, or bells rung to announce some joy or sorrow (a wedding or death).

Bible · comes from the Greek word biblion (βιβλίον; English ‘library’ or ‘scroll’). It is a collection (a library) of books confirmed through Sacred Tradition as being inspired by God. Biblical books and sections within can be categorised in all sorts of ways.

     In the Catholic tradition, there are four ‘senses’ or ways to read scripture. These have come down to us from the earliest days:

1.   Literal: When the texts are factual or read for historic purposes, without attempting to glean a deeper sense of meaning from them.

2.   Typological: When the texts from one part of salvation history are tied to another; it could be a prophecy is fulfilled, an archetype portrayed, or some other kind of connexion between the life of Christ and some Old Testament story.

3.   Moral (or tropological): When a text addresses how one should act or presents an ethical lesson.

4.   Anagogical: when a given passage deals future events or unfulfilled potentials.

Texts can be read either with one or sometimes a combination of these senses. For example, the first reading (or ‘lesson’) is usually from the Old Testament. It pairs with the gospel, and typological links can very often be seen. Nevertheless, and especially if it is sourced from the writings of one of the prophets, it may well be anagogical in nature.

     The Catholic Church holds that all scripture is inspired by God (2 Tim 3:16a). Nevertheless, we cannot and ought not rely solely on the words as they are presented to us; that is, we cannot live faith based on scripture alone (Latin: Sola Scriptura). The fours sources of revelation being: Scripture, Tradition, reason, and experience.

Billings method (‘Billings Ovulation Method’ [BOM]) · is a Natural Family Planning [NFP] technique developed in Australia. It is often campaigned in Catholic and wider Christian circles for its compatibility with teaching from the famed ‘Theology of the Body’.

Bishop (a member of the episcopate, from the Greek origin word for bishop: episkopos, literally ‘overseer’) · is a minister in the tradition and lineage of the Apostles. Technically, it is more correct to say that the college (the whole collection) of Bishops, entrusted with the deposit of faith, is a descendant of the College (the 12) apostles than it is to say that any one bishop is an independent descendant. This is also symbolised at episcopal ordination (also known as episcopal consecration) where there must be three consecrating bishops; and all other bishops also join in the prayer and laying on of hands.

     A bishop must always be attached to a Diocese; no bishop can be consecrated or elevated to the episcopate arbitrarily or without the care for souls (which is symbolised in the fuchsia colour that they often wear, even though their heraldry colour is green — as seen in the hat and tassels of their crest); so, bishops with administrative roles (including auxiliaries and nuncios) are assigned to a defunct or non-populated diocese (like an ancient city in the middle of nowhere) that is known as a ‘titular see’.

     Bishops and archbishops have the title “the Most Rev. Fr”, but are usually styled and addressed by their role name respectively. From feudal aristocracy, the archaic titles “My Lord” and “Your grace” linger in diminishing use.

Blasphemy · is a gross irreverence (usually verbal) towards any person or thing worthy of exalted esteem. When this is in relation to God, it is contrary to the second commandment of the decalogue.

Blessing · can have a variety of meanings, for persons and for objects. A blessing may be to bestow an honour. This can be an honour of God or some personal grace. In the case of the former, God does the blessing; we simply receive and assign or implore its allocation. Blessing can be bestowed or invoked.

     To bless an object or a person can also be to set it apart or consecrate it/them (sanctify).

     Parents have a special mandate and function in blessing their children. This overflows from the sacrament of matrimony, and from the very nature of parenthood. Thus, a parent’s blessing is an extension of their sacramental union.