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CHAPTER 16
Celebrating Baptism at a
Eucharist
Baptism is now normally administered in the context of the
principal Sunday Eucharist. The celebration of baptism is
especially appropriate at the Easter Vigil (and also other
Sundays of the Easter Season), the Day of Pentecost, All
Saints' Day (November 1 or the first Sunday in November),
on the feast of the Baptism of the Lord (Sunday between 7
and 13 January), and when the bishop is present. Many
recommend that, as far as possible, baptisms be reserved
for these occasions. If for pastoral reasons baptism is
celebrated between Pentecost and All Saints', the
Transfiguration of the Beloved Son (August 6 or the Sunday
following) could also be a suitable festival.
The Liturgical Colour for baptism is the colour of the
day.
The Paschal Candle is lit and stands by the font except
during the Easter Season when it is burning in the
sanctuary or near the lectern.
An
Order for baptism
The Gathering of the Community
The Proclamation
God's Call (page 383)
The Presentation for Baptism (pages 384385)
The Baptism (pages 385387)
The Affirmation (pages 387389)
The Celebration of Faith (page 394)
The Ministry of the Sacrament
1. The Gathering of the Community
The objective of the Gathering of the Community is the same
as at every Eucharist: to gather those assembled into a
community and prepare them to hear what the Spirit is
saying in the Proclamation. Particularly on this occasion
the structure needs to be kept very simple. The presider
greets the congregation, a hymn may be sung and the Collect
of the Day is prayed.
From Easter Day through the Day of Pentecost this greeting
is appropriate:
Alleluia! Christ is risen.
He
is risen indeed. Alleluia!
This is the day which the Lord has made.
Let
us rejoice and be glad in it.
Renunciation of evil occurs in the liturgy of baptism,
hence using a confession and absolution during the
Gathering is not usually appropriate. It can confuse the
reconciliation that is effected through baptism.
2. The Proclamation
This is the same as at every Eucharist. When there is a
baptism, the Collect, readings, and Variation to the Great
Thanksgiving are normally those proper to the day. If the
Collect or a reading is inappropriate, alternatives are
provided on pages 398399. In such a case the Variation to
the Great Thanksgiving for Easter (pages 432, 441, 475,
492) or Pentecost (pages 433, 441, 475, 493) and/or the
Addition to the Great Thanksgiving for Holy Baptism (page
435) may be used.
The rubrics on page 383 seem to give the impression that
even at a Eucharist the Liturgy of Baptism could be placed
immediately after the New Testament Lesson. This, however,
would interrupt the flow of the service. The Prayer Book
instruction applies to baptism celebrated in a service
other than a Eucharist. It was not anticipitated that
baptism would be inserted into the middle of the
Proclamation.
3. God's Call and
The Presentation for Baptism
In which location of the church the Call and Presentation
occur will depend on the architecture of the building. If
the font is at the back of the church the Call and
Presentation might be at the sanctuary (or chancel) steps.
In this case sponsors, candidates, parents, godparents, and
the presider might move to the font for the Baptism in a
simple procession. During this some verses of a baptismal
hymn may be sung. During the Easter Season, when the
Paschal Candle would normally be burning in its stand in
the sanctuary or near the lectern, this procession to the
font may be led by someone carrying the Paschal Candle.
For the Call and Presentation the congregation could remain
seated.
4.
The Baptism
Others, particularly children, might be invited to gather
around the font. If baptism is by immersion the font will
already be filled. Otherwise, where practicable, water is
poured into the font immediately before the thanksgiving
prayer.
The structure of the thanksgiving over the water is similar
to the Great Thanksgiving and the presider uses gestures in
a similar manner. The hands are extended in greeting, for
example, at "Praise God who made heaven and earth," raised
for the thanksgiving parts of the prayer, and may be
extended over the water for "Through your Holy Spirit ..."
Similarly, just as for the Great Thanksgiving, the
congregation appropriately stands for this prayer of
thanksgiving.
Baptism is by "immersion in the water, or by pouring water"
(page 386) emphasising that a significant amount of water
is to be used, enough so that the congregation can see and
hear it.
At this point everyone will want to be watching the baptism
not their Prayer Books. The congregation can proclaim
"Amen" after the baptism and then the presider can use the
following or similar words to cue the welcome:
Let us welcome this new Christian.
God
receives you by baptism
into the Church.... (page 386).
The presider makes the sign of the cross on the forehead of
each of the baptised, using oil if desired (page 382). This
use of chrism restores one of the most ancient baptismal
practices. It echoes the scriptural anointing of kings (1
Samuel 16:13), our royal priesthood (1 Peter 2:9), and the
seal of the saints (Revelation 7). Christ is the anointed
one into whom we are baptised. The association of oil with
the Holy Spirit proclaims that baptism is the new birth by
water and the Spirit (John 3:5). This oil is traditionally
blessed by the bishop on Maundy Thursday (page 382).
A representative of the congregation may present a candle
to each of the newly baptised with the words "Walk in the
faith of Christ crucified and risen. Shine with the light
of Christ" (page 387). This candle is usually lit from the
Paschal Candle.
As well as the anointing and presentation of the candle
there may be other postbaptismal practices which further
explain what has occurred in baptism: robing in an alb or
christening gown, presentation of a Prayer Book (or
Children's Communion Book) as a sign that baptism is
admission to communion, presentation of the certificate of
baptism (the liturgy would suggest these certificates need
to be the same for adults and infants).
These postbaptismal practices can occur at the font, with
the anointing and presentation of the candle proceeding
immediately after each baptism. Alternatively the baptism
party might return to the front and the newly baptised can
all be anointed, then all have a candle presented, and so
on. This will depend upon local architecture and the need
to have as much as possible occur in the full sight of the
congregation.
Some more verses of the same hymn used to move to the font
can be used during the return to the front. Care needs to
be taken that such a division does not harm the integrity
of the hymn, and more importantly that it does not conflict
with what is happening in the service at this point. Using
an appropriate chant from Taizé at these points would also
be suitable.
If it is customary to sprinkle the congregation at
baptisms, water may be taken from the font and the presider
sprinkles the people with a sprig of evergreen as the
procession returns to the front after the Baptism and
before the Affirmation.
5.
The Affirmation and
The Celebration of faith
All are instructed to stand (page 387). As well as the
newly baptised, parents and godparents, all the baptised
are invited to renew renunciation of evil, commitment to
Christ, and to celebrate the faith into which we are
baptised. The Apostle's Creed, first composed for this
purpose, symbolises this faith (page 394).
6.
The Ministry of the Sacrament
The service continues naturally with the Peace. The Nicene
Creed is not used at this service, and the Prayers of the
People may be omitted. With the newly baptised, parents,
sponsors, and godparents still at the front of the church,
the presider spreads wide the hands in greeting and says,
"The peace of Christ be always with you." After the
response, people exchange a sign of peace and those up
front return to their places. The rubric to return to their
places earlier (page 389) is more appropriate when the
service includes Confirmation.
The service continues with the Preparation of the Gifts.
The baptism candle
The candle presented at baptism can be an important part of
being reminded of one's baptism. People can be encouraged
to light these on the anniversary of the baptism, on
birthdays, and on the great baptismal festivals of Easter,
Pentecost, All Saints', and the Baptism of the Lord. The
candle can be simply inscribed including the name of the
one baptised and the date of the baptism. The
representative of the congregation who presents the candle
can become another link in sharing with the baptised our
Christian life and faith. As well as certificates for the
baptised and for godparents and sponsors a certificate and
explanation might be given to the person who presents the
candle. The following is an example of such a certificate
for the case of the baptism of an infant:
was baptised at
on
represented the congregation and gave a lighted candle with
the words:
Walk
in the faith of Christ
crucified and risen.
Shine with the light of Christ.
was born on
to
address:
Phone:
At baptism parents and godparents make promises. The
community of faith, the congregation, also makes promises
to share our delight in prayer, our love for the word of
God, our desire to follow the way of Christ, and food for
the journey.
Our parish tries to fulfil this promise in many ways:
through baptism preparation, through visits by the parish
priest and by parishioners, and through our worship.
The baptism candle helps to fulfil this promise. By
lighting it on birthdays, on Christian feast days, and on
the anniversary of baptism, it reminds the child "I have
been baptised."
You are not a godparent, and you have not made the promises
of a godparent. But you gave the candle, and you can be
another part of sharing our faith with the child we have
baptised.
Giving the candle, and keeping an occasional contact is
another part of showing that we care about children in our
parish. We care about families and we care about baptism.
How you make this contact is up to you:
* You could ring the family on the anniversary of the
baptism (and possibly also on the child's birthday).
* You could visit before or after the baptism.
God bless you in your ministry.
Some communities may need to add Note: The one who gives
the candle represents the congregation, not the Anglican
Church, and therefore those of other denominations are
welcome to present the candle.
Some
Questions
Review the normal practice within your congragation related
to baptisms. How does this compare with the description
offered here?
In the light of your own particular context are there
changes that would be helpful and what beliefs would such
changes in practice reflect.
