Initiation Services - Commentary by the Liturgical Commission
This was originally published in Initation Services 1998.
Background
About the Services
Approaching the Baptism of Adults
Approaching the Baptism of
Children
Confirmation
Affirmation of
Baptismal Faith
Reception into the Communion of the
Church of England
Frequently Asked Questions
This Commentary draws on the Report to the House of
Bishops, On The Way: Towards an Integrated Approach to
Christian Initiation (Church House Publishing 1995) as well
as reports of the Liturgical Commission and the General Synod's
Revision Committee on the Initiation Services.
The rediscovery of baptism
Over the last hundred years Christians have been involved in the rediscovery of the meaning of baptism. Before this, baptism was generally treated as a sort of birth rite within a Christian society. Where there was controversy it often reflected other anxieties - such as the nature of salvation, the importance of personal faith, or a desire to clarify the boundaries of the Church in a more sceptical culture - rather than an appreciation of the theological importance of baptism itself. Various factors have contributed to a revival of baptismal theology: overseas mission, patristic and biblical study, the changing social context of the Church.
The World Council of Churches' 1982 Lima Document, Baptism, Eucharist and Ministry, shows that baptism continues to be an area of controversy and division, but provides eloquent testimony to the theological richness that the churches are now finding in this sacrament. There was a tendency to see baptism as an isolated moment in the Christian life and as the gateway to the eucharist, itself the one proper sacramental focus of the Christian life. Increasingly baptism is seen as a sacrament of significance in its own right that points Christians to their true identity, character and calling. Paul repeatedly refers his hearers back to baptism not simply as a reminder of their conversion but as a way of bringing home to them what it is to be in Christ. (footnote 1 On The Way 4.41/4.42)
Towards an integrated approach to Christian initiation
The report On The Way identifies the need to reintegrate baptismal practice both with a congregation's commitment to the mission of God in the world and with the individual candidate's journey to faith and his or her primary formation in the Christian life. It proposes the following framework as a check list against which the Church can evaluate its approach to Christian initiation.
FIVE ELEMENTS OF CHRISTIAN INITIATION 1 CHURCH Initiation calls the Church: o to see itself as a baptized people o to welcome and learn from the enquirer o to be active in mission and service o to expect the anointing of the Holy Spirit o to walk with those seeking faith o to stand with the despised and oppressed o to look for the unity of God's people 2 WELCOME Enquirers need a welcome: o that is personal o that is public o that accepts their starting point o that expects the presence of God in their lives o that is willing to travel with them at their pace 3 PRAYER Initiation involves prayer: o for enquirer and Church o to discern the presence of God o to open up to the grace of God o to support the process of change o to discover the moments of decision o to receive and recognize the gifts of God 4 THE WAY Discipleship means learning: o to worship with the Church o to grow in prayer o to listen to the scriptures o to serve our neighbour 5 GOAL The goal of initiation is: o relationship with God the Holy Trinity o life and worship with the Church o service and witness in the world |
On The Way also proposed that four basic texts should be adopted as integral to an individual's personal formation: the Lord's Prayer, the Apostles' Creed, the Summary of the Law and the Beatitudes.
The ministry of the bishop in initiation
In an episcopally ordered church the bishop is the chief minister of the whole process of Christian initiation and is integral to its practice. This finds expression in a number of features of current practice: the requirement of episcopal confirmation (Canon B 27; B 15A); the canonical requirement that the bishop be given notice of an adult baptism (Canon B 24.2); the final say resting with the bishop over a refusal to baptize an infant (Canon B 22.2), and over any attempt to bar a baptized person from receiving communion (Canon B 16). (footnote 2 OTW 7.5)
The bishop is charged with focusing the mission and unity of the Church: as such he has a particular responsibility to keep the way open for enquirers, to oversee their proper formation in the Christian way, and to ensure that they take their rightful place within the wider fellowship of the Church. The purpose of the bishop's ministry in initiation is to enable the whole process so that the journey of those coming to faith is protected and affirmed. The focus of initiation is not the needs of the Church or the bishop; it is about the joyful entry into full Christian life of the person coming to faith. (footnote 3 OTW 7.7)
|
The bishop's role requires the bishop, either himself or through others, to guide the Church in initiation: o in focusing the mission and
unity of the Church |
Parish policies on initiation
Parishes and congregations need to have a clear and developing grasp of their approach to initiation. This implies the involvement of the PCC (or equivalent) and wider church fellowship, not simply an initiative by the clergy. What is more, such parish policies and approaches must have regard for those particular concerns which are embodied in the bishop's oversight of initiation. This means that each parish would need to identify and own its approach to the welcome and formation of new believers. These approaches should be worked out in appropriate dialogue with the bishop and should cover:
Story, journey and the Way
In Acts 9.1-31 Paul's conversion is not complete with the dramatic religious experience described in verses 3-9. It reaches its conclusion with verse 19, after the church in Damascus has played its part in the welcome and incorporation of the new believer. The figure of Ananias and the unnamed disciples of verse 19 are integral to the story. The flow of the narrative includes five elements without which Paul's initiation would have been defective: welcome, spiritual discernment, prayer, baptism, and incorporation into the community of the church.
The passage also indicates the importance of stories and story telling in Christian experience and therefore in Christian initiation. The story of Paul's conversion is told three times in Acts. Christian initiation cannot be reduced to doctrinal and moral instruction or liturgical rites; it must include the narrative of rounded human experience. Christian formation must allow an individual's story to be heard and to find its place within the unfolding story of faith in the Church and in the scriptures. There must be appropriate space in the processes surrounding baptism for the telling and retelling of human stories.
It is while Paul is on the road that he meets the risen Christ. Journey is a major image in the narrative of scripture from the call of Abraham through to the itinerant ministry of Jesus and beyond. As an image of human life and of the passage to faith it allows both for the integration of faith and human experience and also for the necessity of change and development. (footnote 5 OTW 2.2)
In this story of Paul's conversion the first Christians were known as the Way (Acts 9.2 cf. 18.25,26; 19.9,23; 22.4; 24.14,22). As a name for life in the Christian church, the term Way draws together three important dimensions of Christian discipleship: movement, integration and pattern. This last provides an important complement to the open-endedness of the idea of journey. Much New Testament church life and instruction was about establishing appropriate patterns in the believing and living of Christian communities and individuals. In the New Testament the Greek word tupos (pattern, example, imprint) points to this important dimension of Christian formation (cf Romans 6.17; Philippians 3.17; 1 Timothy 1.16; 4.12; 2 Timothy 1.13; Titus 2.7). The idea of communicating a shape to Christian gathering, believing and living occurs much more widely than the term itself. Satisfactory approaches to Christian initiation need to reflect the dimensions of open-endedness, integration and patterning that are present in the idea of the Way. (footnote 6 OTW 2.3)
A theological framework
In preparing these services and additional supporting rites the Liturgical Commission had before it the following biblical framework, believing that baptism involves:
Separation. The 'world' in the New Testament sense fails to 'give God glory' (Romans 1.21) and is thus subject to forces other than God, a condition manifest in idolatry. This social blindness and estrangement is the root sin of which actual sins are symptoms. Sin and righteousness are primarily terms of relationship from which corresponding attitudes and acts derive.
Reception. The root remedy for sin is therefore the creating of relationship in a community centred on God with a new pattern of life. For their right growth new human beings need to be grafted in from the start.
This separation and reception are expressed in the New Testament by a rich variety of overlapping metaphors. In these metaphors God's action is primary; so, for example, repentance (change of heart and direction) is seen not as human achievement (Jeremiah 13.23) but as response to God's gracious initiative. Images of drastic change can be taken as picturing a moment or event and are complemented by the journey motif. Exodus leads on to Sinai and the giving of a new covenant and torah; Easter is followed by Pentecost and the Holy Spirit as God's law internalized as promised by Jeremiah (31.31-4); the Church as the Israel of God, his army marching to the promised land through the desert of testing, but with guidance and provision for the journey (1 Corinthians 10.1-13), and with spiritual armour for Christ's soldiers and servants (Ephesians 6.10-18; 2 Timothy 2.3-5,15).
Growth and transformation. Thus reception into the community is the beginning of a journey of growth into the pattern of Christ, learning obedience through testing and temptation, just as Jesus' baptism was followed by a period of adjustment and testing (cf Hebrews 5.8,9). This journey will pass through different stages of maturity and responsibility; there will be crises, reversals and renewals which it may sometimes be appropriate to acknowledge and support in a public way.
Mission. God's purpose in bringing members of the community to full growth (the stature of Christ, Ephesians 4.13) is through them to establish his rule over the world ('the kingdom of God') and bring the world to perfection. The goal can be seen both as this-worldly and social ('a new heaven and a new earth') with responsibility for the social order, and as other-worldly and individual, entry into the life of the world to come, of which the Holy Spirit is foretaste and pledge (Romans 8.23; 2 Corinthians 1.22; Hebrews 6.5). This is what the Greek Fathers called sharing in the divine nature (2 Peter 1.4; cf 2 Corinthians 8.9), and Irenaeus expresses as 'he became man that we might become God', a process which begins at baptism. Baptism can thus be seen as the beginning (Greek arche), which holds within itself its goal (Greek telos), as already given but not yet worked out. This may help to see how 'moment' includes within itself 'process', and points beyond space-time to the eternal, the resurrection reality which is in time and beyond it. It also shows how entry into the new community is also entry into the life of the Trinity, putting on Christ who in his baptism was acknowledged as Son by the Father and indwelt by the Spirit.
This baptismal framework is communicated in scripture through a rich tapestry of imagery. Some images cover part of the process; others provide an interpretative picture for the whole. All have a claim to be reflected within any liturgy of baptism; some need to be highlighted either in the preparation for baptism or in reflection after the celebration of baptism.
Church context
(See the table below.) In framing one basic liturgy for the baptism of both infants and those who can answer for themselves, the Church is declaring that:
Other elements of Christian life follow on from baptism. Growth
and mission both require catechesis: induction into the whole
of Christian living - worship, prayer, doctrine, ethics,
witness and service. In the pattern inherited from the
sixteenth century this has normally been expressed by baptism,
then a period of instruction leading to confirmation with
preparation for Holy Communion and for ministry as part of the
royal priesthood. Recent years have seen the emergence of other
patterns and the acceptance of a measure of diversity, as
discussed in On The Way (pp. 64,81-3,90-6).
Whatever the pattern followed, the equipping of God's people for the work of ministry (Ephesians 4.12) will require continuing 'ministerial education' for all. This will bring ongoing discovery of what was done in baptism and of the new identity, and lead to continual putting on Christ and taking up the cross - learning to see weakness, suffering and failure as the place of redemption, glory and victory. It will welcome the new stages on the journey as the unfolding of God's baptismal covenant and promise. Some of these stages need distinct recognition beyond confirmation and Holy Communion, for example:
The services have been drafted to take account of the fluid understanding of confirmation in the Anglican Communion and the different practices prevailing in the Church of England about the admission of children to communion. In particular they should not need Synodical amendment to allow for: the admission to communion of unconfirmed children; the recognition as communicant members of the Church of England, without episcopal confirmation, of members of the Nordic Churches who have received presbyteral confirmation (cf Appendix 4 of On The Way); and the removal, as some are urging, of the requirement of episcopal confirmation for those baptized as adults.
These services are influenced by older traditions reflected in the Book of Common Prayer as well as by continued thinking in the Church that wishes to place baptism at the heart of Christian life and mission.
One baptism service for adults and infants
A single service makes clear that there is only one baptism which brings people into relationship with Christ and his Church. 'One Lord, one faith, one baptism' (Ephesians 4.5). This emphasis on one baptism has been a theme of the modern rediscovery of baptism; for example, the International Anglican Liturgical Consultation at Toronto in 1991 stated, 'The same rite, with only a minimum of adaptation, should be used for both those able and unable to answer for themselves' (4.4).
The very different personal circumstances of candidates for baptism could easily give the impression that the baptism of children and that of adults are fundamentally different realities. This might lead people to view the baptism of infants as less than baptism or, conversely, to regard the baptism of adults as some sort of strange aberration. For both infants and adults the service has the same inner logic, a movement from welcome and renunciation through to an identification with the people of God in their dependence on God, their profession of the saving name, and the common activities of prayer, eucharist and mission. The different life circumstances of the newly baptized find expression in the very different form that the Commission takes in each case.
Accessible language
The full and rich biblical imagery surrounding baptism and the comparative ignorance of this richness in many sections of modern society pose a major problem in the drafting of services of Christian initiation. If this tension is resolved by having two rites, one 'churchy' and one 'simple', then the Church's witness to the unity of baptism is undermined. Another common way of resolving this difficulty has been to select one biblical image, commonly that of death and resurrection, and play down other major scriptural emphases. In particular, this has meant the marginalization of many important themes associated with the baptism of Christ that are taken up in the New Testament in the feast of Pentecost: the kingdom of God, identification with the passion of Christ, coming of the Holy Spirit, incorporation into the life of the Trinity and the mission of God in the world.
If the baptismal liturgy of the Church is to do justice to scripture it cannot be satisfactory simply to thin down the resonance to what can be absorbed at one sitting by those unfamiliar with the many themes associated with baptism. Part of the solution must lie with new approaches to preparation and more vivid presentation of the service. In framing these services a sharp distinction has been drawn between, on the one hand, the language and phrasing that could reasonably be put into the mouth of parents, godparents, sponsors and congregation and, on the other, a richer use of biblical types and allusions in presidential texts. Some would also argue that the risk of losing people by esoteric language needs to be balanced by the danger of patronizing them by simplistic wording.
Creed or Profession of Faith
In the baptism service the creed is a congregational statement of the Church's collective belief rather than a test for the candidate. Candidates are asked to join in a congregational recitation rather than making such a full statement on their own, thereby demonstrating that they are joining, and being drawn into, a community of faith.
The caution in the rubric about only using the shorter credal affirmation when there are 'strong pastoral reasons' arises from a respect for the Anglican position that the Apostles' Creed is 'the baptismal symbol' or profession (Lambeth Quadrilateral 1888). It is also important to avoid any impression of 'first' and 'second' class baptism, or any suggestion that some baptisms require a greater degree of commitment than others.
However, the view was taken that there are pastoral circumstances where a shorter credal affirmation is justified on grounds of the time, setting of the baptism and the capacity and circumstances of particular candidates, rather than as a general policy of allowing a 'lighter' option. This is not a straightforward demarcation between infants and adults; there are adults for whom a shorter affirmation might be more suitable. The form of the Alternative Profession of Faith attempts to meet the criticism that the shorter creed in the ASB improperly divides the work of creation, redemption and sanctification among the separate persons of the Trinity.
The text of the Apostles' Creed used in the service is a revised version of the modern internationally agreed ecumenical text. This was made available to its member churches by the English Language Liturgical Consultation in 1988. At a number of points the revised text sticks more closely to the original Latin than the text used in the ASB. At one point the Church of England decided not to follow the international text: where this reads in line 3 'God's only Son' the Church of England has continued with the more traditional 'his only Son' on the grounds that the reference here is to the relationship between persons of the Trinity.
The use of oil and understandings of confirmation
The liturgical use of oil should be seen as part of the prayer which is integral to baptism. It is through prayer that the people of God ask for the fullness of God's blessing on the candidate and also express the dependence of the whole baptized company on the once-for-all act of God in Christ. The wealth of imagery which the scriptures use to describe this salvation is traditionally focused in the Prayer over the Water as well as in prayer for the candidate during the extended preparation and process of baptism. The particularities of such prayer have varied greatly in the practice of the Church and have often included the use of gesture and symbol. In addition the relationship of such prayer to the whole process of baptism has been articulated in different ways. Common gestures have included laying on of hands and the use of oil.
Each rite is prefaced by a Note allowing for the use of oil and indicating customary places for its use. These notes briefly refer to long-standing tradition concerning the use of pure olive oil and oil scented with fragrant spices. The use of oil in Christian initiation is practised in various traditions of the Church. It is allowed for in the ASB, and the 'blessing of oils' is a common feature in the Maundy Thursday services of many dioceses. However, others see no place for the use of additional or supplementary symbolism in the practice of baptism. This was the view taken at the Reformation when all use of oil was abolished; some would still wish to hold to that position. These different views and practices properly exist within the Church of England and imply no change in doctrine or discipline.
The practice of using oil in association with the rite of baptism has its origin in the natural use of olive oil in Mediterranean culture and draws on rich scriptural imagery. The outward application of oil to the body had a number of distinct uses: healing; cleansing and as a sign of celebration. Oil was used for healing and to prepare an athlete's body for the contest. It was associated with washing and was used to cleanse, soften and protect the body. Again it functioned as a sign of blessing, empowerment and joy. The increasing use of oils for cosmetic or healing purposes in modern culture marks an interesting point of contact with older practice. These practices in biblical cultures provide the background for the use of oil in the anointing of prophets, priests and kings. Theologically one of its most important uses, the anointing of a king, gives us the title Christ (Messiah), the anointed one. Oil made fragrant with spices (often called chrism) has therefore been used in a variety of Christian traditions as a sign of participation in the community of the Anointed One and in the royal priesthood of the Church.
In the historic Western tradition pure olive oil has been used before baptism as part of the preparation of the Christian athlete for the struggle of faith. Similarly chrism has been used in rites that follow baptism as a sign of the blessings brought by the Holy Spirit. (That this is only one possibility within the variety of historic understanding and practice is shown by an ancient Eastern tradition which only used oil before baptism but understood this use as a messianic anointing.) The long Christian tradition of prayer and the use of oil points to the appropriateness of such practices as part of Christian baptism. It also points to the dangers of over-systematizing the relationship of such prayer and action to God's activity in the whole process of baptism. Neat attempts to apportion grace to particular parts of the rite fall foul of history as well as theology. This complex tradition raises questions about the common practice of regarding the Orthodox post-baptismal anointing called 'chrismation' as a simple equivalent to the Western practice of confirmation. (footnote 8)
At the present time the Church of England is involved in a measure of review about the best structures to support those who are coming to faith in Christ and about how to develop, and perhaps adapt, the Western tradition of confirmation. It is clear that the Church of England wishes to retain a role for the bishop in Christian initiation. Against this background the following provision is made in these rites:
The rites recognize, but do not require, the widespread practice of episcopal consecration of oil for anointing the sick, of oil for candidates preparing for baptism, and also of fragrant oil (chrism) to accompany prayer that people may enjoy the blessings and character of the messianic kingdom. The view has been taken that it is consistent with the Western tradition not to limit the use of chrism to confirmation. The use of chrism is therefore also allowed in these rites after baptism, at affirmation of baptismal faith and at reception. This does not imply either that these are confirmation in the sense in which the law and formularies of the Church of England use this term, or that the use of oil is essential to confirmation. The use of oil may allow those involved to enter into a wealth of biblical imagery about the blessings of the messianic salvation. Simplicity and symbolic coherence require that fragrant oil should only be applied once to an individual candidate in a particular service.
Particular features of the service
1 The sign of the cross
The baptism service has not followed the ASB in allowing the giving of the sign of the cross at one of two places but has placed this firmly at the end of the Decision. Having two positions sends out confusing signals about the function of this action. It often led to the inappropriate use of the prayer for deliverance after baptism and contributed to the occasional abuse of making the sign of the cross in water and regarding that as the baptism. The Prayer Book position, reflecting Cranmer's experience, arose in a situation when infant baptism was universal and the unquestioned norm, and where the medieval rites included a number of separate signings. Few churches of Reformation inheritance adopted the custom of a post-baptismal signing. The pre-baptismal position for the signing fits well with the catechumenal approach to baptism and allows the Decision to be seen as the climax of a period of spiritual preparation, where the sign of the cross is a badge of Christian discipleship embraced after the Decision and before the waters of death and resurrection.
2 Prayer over the Water
Within the service the main theological statement about baptism is made in the baptismal Prayer over the Water. The provision of seasonal baptismal prayers reflects the recommendation of On The Way that Church of England baptism services should recognize times other than Easter as appropriate for baptism. These prayers represent a conscious broadening of baptismal imagery beyond the narrowly Paschal. Although there is a strong Western tradition of Paschal emphasis, older Western rites retained a broader and more complex range of images.
Opinions differ about the usefulness of congregational responses or refrains with these prayers; in certain circumstances their use, said or sung, can help carry forward what some experience as a lengthy text. Responsive versions of the baptismal prayer can be found here.
3 The baptism
The traditional Anglican rubrical preference for administration of baptism by dipping (the root meaning of the Greek baptizo) has been preserved. In the light of questions raised in certain ecumenical discussions about the validity of Anglican baptisms where the candidates are merely dabbed with water, the following sentence was added to Note 12 of the baptism service: 'The use of a substantial amount of water is desirable; water must at least flow on the skin of the candidate.'
4 Clothing
The explicit provision for clothing after baptism was prompted by three concerns:
Any text should be seen primarily as an accompaniment to the action. Use of this optional provision allows the momentum of the service to be sustained in a context where the need for drying and clothing can easily give rise to a hiatus. Although in many parochial contexts the need for clothing is still hardly experienced (being more frequently required in the case of adult candidates), its inclusion in the rite gives a clear signal that, on the occasions when some form of clothing is a necessity, there is opportunity to highlight its theological significance.
5 Prayers of Intercession
A short form of the Prayers of Intercession or Prayers of the People is included in the baptism service to be used before or after the Welcome and Peace. The rationale for this inclusion is that one of the responsibilities of the newly baptized within the Church is to take their proper place, as members of the royal priesthood, in the privilege and responsibility of public intercession. There is also a danger that without such provision the service may fail to acknowledge the responsibility that all Christians have to share in God's mission to the world.
6 The candle
The optional presentation of a lighted candle to the newly baptized has been placed at the end of the service. The decision to do this was not lightly made and followed experiment in a number of contexts. The text makes a link with the renunciation of darkness, referring back to the lighting of a candle at the Decision. More importantly, it indicates that the primary symbolism is a summons to shine in the world, which is appropriate to the Sending Out of the whole people of God.
Approaching the Baptism of Adults
Increasingly people are coming to baptism as adults. On The Way, following the 1991 International Anglican Consultation at Toronto, proposes that such baptisms should be supported by what it calls a catechumenal process in which baptism is integrated within the journey to faith:
The catechumenal process begins with the welcome of individuals, the valuing of their story, the recognition of the work of God in their lives, the provision of sponsors to accompany their journey, and the engagement of the whole Christian community in both supporting them and learning from them. It seeks to promote personal formation of the new believer in four areas: formation in the Christian tradition as made available in the scriptures, development in personal prayer, incorporation in the worship of the church, and ministry in society, particularly to the powerless, the sick, and all in need...
The Liturgical Commission is currently preparing public forms of prayer to support someone who chooses to be known as an enquirer exploring the Christian faith. They are also preparing forms of prayer to support adults who are preparing for baptism or to renew their baptism in confirmation or an affirmation of baptismal faith.
When adults are baptized the rules of the Church of England allow them to be admitted to communion when they are 'confirmed or ready and desirous to be confirmed'. This allows two practices. In the first the adult is baptized and confirmed by the bishop in the one service and so admitted to communion (at this or a subsequent service). In the second the adult is baptized in the parish and subsequently brought to the bishop for confirmation. He or she may be admitted to communion at their baptism or after the confirmation.
Approaching the Baptism of Children
Baptism, like birth, cannot be a painless or quick experience if it is to achieve its intended purpose. Whether the baptism of young children is performed at the main Sunday gathering or in some other context, it requires the active participation of the Church as well as of the parents and godparents. The baptism service is designed to help this whenever baptism takes place. Baptism must be more than a quick transaction performed before a disengaged, or even disapproving, regular congregation.
Why can strong feelings arise over baptism of young children?
On The Way identifies a sharp clash of expectations that can occur when parents with little active church involvement bring their children for baptism:
One of the main difficulties in implementing any pastoral
approach... is the severe clash of expectations that quickly
arise between non-churchgoing parents and clergy or
congregations. Parents may well be moved by little more than
social convention or they may have profound but inarticulate
feelings of their child's need of God's favour; they are likely
to have very little sense of what may be expected or asked of
them. Clergy and congregation are often sharply aware of the
demands as well as joys of public Christian discipleship. The
two groups have very different starting points and there is
often, in the nature of things, too little time for the clash
of expectations to be explored. (5.24)
The report suggests three pastoral priorities for handling this clash of expectations:
The baptism service is intended to help manage this clash and provides a framework for a continuing relationship with the family. The Liturgical Commission hopes to publish other forms of service to recognize and support families in the journey that surrounds the birth and upbringing of a young child.
Proxy speaking and parental faith
On The Way discusses the question of how parental faith relates to the baptism of children (pp. 84-90). It contrasts the absence of any explicit demand in the Book of Common Prayer with the requirement in the ASB that parents and godparents acknowledge that they speak 'for themselves and for these children' in making the baptismal renunciations and profession of faith. It identifies two issues of substance.
The first is the legitimacy of the bracketing together of the parents' and infant's baptismal profession. This risks disguising the real commitment to Christ being made on behalf of the child in the act of baptism, a matter which stands out clearly in the Book of Common Prayer and the tradition which precedes it, and which is focused in the ancient practice of proxy vows. There is also an objection to requiring that parents should make a personal commitment of the seriousness of a baptismal commitment at the moment when the child, and not themselves, is the focus of the service.
Secondly the report discusses whether such a requirement is to be defended on pastoral or on theological grounds. (Some have appeared to argue that only the children of believers are within God's covenant of grace.) Noting the strong New Testament insistence that membership of the people of God is not a matter of blood or racial descent and the fact that 'household' baptism appears to have included slaves and clients as well as blood relatives, it concludes that such a requirement has to be defended on pastoral grounds. It must rest on the pastoral judgement that, in this social context, the child's only chance of the meaningful Christian nurture implied by its baptism is the full involvement of a believing parent. The report noted as a basic problem with this pastoral defence that it does not take seriously the starting point of many parents, and therefore risks asking too much too soon and forcing people to make statements in the service for which they are not yet ready.
The Liturgical Commission framed its original proposals with these considerations in mind and the matter was discussed at length by the Revision Committee at two stages in the Synodical revision of the service. At an early stage the Revision Committee identified that there was an equal division of views among its members on some of the underlying issues raised by these rites and recognized that its task was to provide one service acceptable to, and able to be used by, all shades of opinion in the Church. In the event the Revision Committee accepted that the service should deal with questions to parents and godparents separately from the candidate's baptismal renunciation, and return to the classic form of a proxy decision spoken in the name of an infant candidate. There was unanimous agreement about the wording of the two questions to parents and godparents at the Presentation of the Candidates.
In framing the questions to parents and godparents, the Revision Committee was agreed that a committed Christian faith is presupposed in parents and godparents, but that in practice the extent of such faith is often limited and unarticulated. Equally, whatever text is required of parents must be spoken with integrity and without suspicion of hypocrisy; questions ought not to ask more than can realistically be expected. The rationale for the texts offered is that the godparental role begins at baptism and continues with the child's subsequent journey of faith. That journey is to be accomplished in the life and worship of the Church and this needs to be articulated. The rationale of the order of events in the rite now presented is that:
How does the service involve the congregation?
The service involves the congregation in actively welcoming a child who comes to baptism along with his/her parents and godparents, in professing the Christian faith into which the child is baptized, in praying for child and parents in their life together, and in charging them to join them in a common witness to Christ in the world.
How does the service involve the parents and godparents?
In welcoming the parents and godparents, the service is careful to recognize that their primary motivation is concern for the child and his/her future welfare. The parents and godparents may present a child for baptism; they ask for God's help in walking with their child 'in the way of Christ'; they may sign the child with the sign of the cross after the Decision, and may dress the child in a christening gown after baptism; they are prayed for by the whole congregation after the short charge at the Commission, and may receive a lighted candle on the child's behalf.
The practice of confirmation in the Church of England is governed by Canon B 27 and the authorized liturgical texts, and conforms carefully to a tradition that has evolved in the Western church. The high pastoral profile of confirmation within the mission of the Church was largely a development of the nineteenth century and there is continuing debate about its precise relation to admission to communion and to the development of mature faith in those baptized in infancy. Some of these debates are summarized in On The Way (pp. 63-9,104-6) and are closely related to questions of the role of the bishop in Christian initiation (cf On The Way pp. 106-9). (See also footnote 8.)
The confirmation services authorized in this provision follow carefully traditional Anglican practice and make no attempt to resolve these difficult questions. On all views confirmation derives its meaning from baptism. The structure of the confirmation services therefore conforms carefully to the baptism service and has a similar inherent logic and flow.
The tradition that confirmation is unrepeatable and normally administered in adolescence to those baptized in infancy has meant that significant moments and crises in people's subsequent growth in faith go unmarked in the public life of the Church. Other Anglican Provinces, and also the British Joint Liturgical Group, have made liturgical provision for some of these moments. These are reflected in new provision for a public Affirmation of Baptismal Faith and for the Reception into the Communion of the Church of England.
Affirmation of Baptismal Faith
Many people make an important step of personal commitment after they have been baptized and confirmed, and feel the need for God's grace to be acknowledged before the Church. The form prescribed gives opportunity for this to take place in public worship and relates the person's new commitment to the grace of God pledged to them in their past baptism. This form may be used at a service led by the bishop or as part of the ordinary worship of a parish.
Explicit provision for a personal affirmation of baptismal faith follows requests from the House of Bishops and the General Synod for more vivid recognition of post-baptismal experiences of personal renewal and commitment. The provision here draws on examples found elsewhere in the Anglican Communion as well as in significant ecumenical material. The possibility of candidates signing themselves with water from the font or being sprinkled with water by the bishop or president picks up practices common in some sections of the Church and enables a stronger ritual sign to be used without giving any appearance of a second baptism.
Reception into the Communion of the Church of England
Canon B 28 governs the reception of people into the communion of the Church of England. The interpretation of the requirement for episcopal confirmation has become more complex in the light of the increased use of presbyteral confirmation (with chrism) in the Roman Catholic Church, the regular practice of presbyteral confirmation (without chrism) in the Nordic Churches of the Porvoo Agreement, and continuing debate about how presbyteral chrismation is to be understood in the Eastern churches. The provision made in these services makes no attempt to resolve such questions. It is provided to enable the public reception into the communicant life of the Church of England of those who are judged to be episcopally confirmed.
The question of whether this should be celebrated publicly before the bishop or more quietly will depend on individual circumstances. Where an episcopally ordained priest is being received, the Canons require that this must be done before the bishop. The current discipline of the Church of England requires that members of the Church of England who have not been episcopally confirmed must be confirmed before they can be regarded as full communicant members of the Church of England. Members of other Churches who have not been episcopally confirmed in the sense intended under Canon B 15A become communicant members of the Church of England by being confirmed by an Anglican bishop. While this discipline stands, reception into the communion of the Church of England is for those who have been episcopally confirmed in other Churches.
What is the difference between a godparent and a sponsor?
The Canons of the Church of England (Canon B 23) recognize both sponsors, who support candidates for baptism, and godparents, who take on their role at the baptism of children. The baptism service recognizes both a social and a spiritual role for godparents in the lives of their godchildren. The minister can dispense godparents from the normal requirement that a godparent should be confirmed. It is possible for a child to have additional sponsors as well as godparents who also agree to support them in their continuing journey to a mature faith.
Why is there seasonal provision?
The ancient Church of the West has traditionally associated baptism with Easter. However, other traditions in the Church have associated baptism with other times in the church year, particularly the Epiphany and the Baptism of Christ. There are practical difficulties with trying to hold all baptisms at Easter. These services therefore provide for baptisms at any time - General - as well as around Easter, Epiphany and All Saints' tide. The provision includes responsive forms of the Prayer over the Water; these can be used to involve the congregation, particularly by the use of a cantor and appropriate congregational music.
When may oil be used?
The use of oil is allowed for in the Notes and an explanation of the background and meaning of this practice, taken from the First Report of the Revision Committee, can be found above.
Olive oil may be used to sign candidates with the cross after the Decision. The fragrant oil called chrism may be used after the baptism with the prayer after baptism but, in any case, must not be used more than once for the same person in a service. The view has been taken that chrism may be used more than once in a person's journey of faith.
Can families be baptized together?
Yes. This is provided for in Note 8 on Holy Baptism and Note 1 on Confirmation. It will probably be appropriate to use the short address from the Commission for children able to understand for themselves.
When can the shorter form of Affirmation of Faith be used?
The rubric in Holy Baptism limits the use of this form to 'strong pastoral reasons' out of a desire to honour the Anglican commitment (embodied in the 1888 Lambeth Quadrilateral) that the Apostles' Creed be regarded as the 'baptismal symbol', that is, the form of the public baptismal profession to which the Church is committed. The shorter form can be used when the Apostles' Creed is regarded for good reason as being too long or too complicated.
When is it appropriate to use the thanksgiving prayer for a child?
This is not intended to replace the Thanksgiving and Blessing for a Child which itself is best seen as a preliminary (rather than an alternative) to baptism. However, it is provided for those situations when the baptism service itself needs also to acknowledge the parents' desire to thank God for the birth or adoption of a child.
What should happen when a child or adult is baptized in danger of death and then lives?
The services make provision for a public celebration that completes the welcome into the life of the Church. Note 2 to the form for Emergency Baptism makes clear that parents 'should be assured that questions of ultimate salvation or of the provision of a Christian funeral for an infant who dies do not depend upon whether or not the child has been baptized'.
What is envisaged by 'testimony'?
This does not necessarily imply one particular style of personal presentation. The intention is that, in some circumstances, individuals may value the opportunity to give a brief personal explanation (out loud or in written form) of how they have come to faith.
Can the Signing with the Cross take place after the Baptism?
The possibility of signing with the cross at the prayer after the Baptism is provided for, but if this is done it should be accompanied by the text provided at that point in the rite, 'May God who has received you...', not the text provided for the Signing with the Cross after the Decision. If signing takes place after the Baptism, it must follow the administration of water as a separate action. If no signing takes place after the Decision, the words there are omitted, together with those beginning, 'Do not be ashamed ...' Only the prayer, 'May almighty God deliver you ...' is used to conclude the Decision. None of these words are used after the Baptism.
However, it is possible to make the sign of the cross in both places. If oil of chrism is used at the prayer after baptism, this may also be accompanied by the sign of the cross, or a chi-rho, signifying Christos, the Anointed One.
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Footnote
8
The Western Church, and to this day the Church of England, uses the term confirmation in different and often overlapping senses. It has been applied to different parts of the process of incorporation into Christ:
The report On the Way (Section 7.3, pp. 105-6) identifies five concerns or aspects of Christian life which in Anglicanism have come to be focused on confirmation. The report also notes that: 'In an episcopally ordered Church the bishop is the chief minister of the whole process of Christian initiation and is integral to its practice' (7.5).
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The Archbishops' Council of the Church of England, 2000-2004
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