UNIT F: Baptism & Eucharist

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Contents

UNIT F: Baptism & Eucharist .............................................................................................. F1

Introduction to Session 1 ................................................................................................. F3

Session 1 ........................................................................................................................ F4

Session 2 ........................................................................................................................ F7

Session 3 ...................................................................................................................... F10

Session 4 ...................................................................................................................... F13

Session 5 ...................................................................................................................... F16

Projects ......................................................................................................................... F18

Unit F Baptism and Eucharist Resources ...................................................................... F19

‘We want to get the baby done’ ..................................................................................... F20

Church of England canons relating to initiation .............................................................. F25

B 21 Of Holy Baptism .................................................................................................... F25

B 23 Of godparents and sponsors ................................................................................. F25

B 27 Of confirmation ...................................................................................................... F26

B 28 Of reception into the Church of England ................................................................ F27

The role of priests and deacons .................................................................................... F28

Introduction to Session 1

What is a Sacrament? The definition given in the Catechism is ‘An outward and visible sign of an inward and spiritual grace’. This Unit will examine the sacraments of baptism and Holy Communion and also look at confirmation, marriage, reconciliation, anointing for healing and ordination. You will have an opportunity to learn more about the many different ways these sacraments are practised within the Church of England and the role of all church members in them.

Preparation

As preparation for Sessions 4 and 5: Plan to attend a Communion Service in a church of a different tradition from your home church. What do you

notice that is different? What does this tell you about the importance of various parts of the service to the people there? How do you feel about it? What, to you, are the important aspects of the Holy Communion service?

Read accounts of Baptism in the early Church:

o Acts Chapter 2

o Acts Chapter 8.26-40

o Acts Chapter 10.34-48

o Acts Chapter 18.8-11

o Lion History pp 46-47 - Baptism in the Early Church (resources, page F19)

o Read the Baptism Service and the Service of Thanksgiving from Common Worship

o Church Times article We want to get the baby done (resources, page F20)

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Session 1

Opening worship

Read the account of Jesus’ baptism in Mark’s Gospel. John’s was a Jewish baptism of

repentance, for the washing away of sin, but Jesus was without sin. We notice that the Holy Spirit rested on him after his baptism. This is something more than was usual. 1. Why was Jesus baptised? 2. Thinking about the accounts of Baptism in the early church, what are the important aspects that we find in these passages? 3. Read 1 Peter 3.18-4.11. What does this tell us about Baptism and its implications for those who have been baptised. In the 4th Century there sprang up in some places, the practice of delaying Baptism until near death. Why might this have been? What does this tell us about understanding of sin and forgiveness?

Coffee F4 2nd half Baptism developments – BCP, in or out of main worship Baptism 50 years ago in the Anglican Church was according to the Book of Common Prayer. The baptism usually took place in the afternoon with the priest, parent, godparents and family present. In Common Worship we are encouraged to hold the Baptism during the normal Sunday service where the church “family” is gathered. Years ago Church was done very differently. In many places the families did not move around so much, so the family of the Church would probably have included many members of the birth family.

In small groups

1. With reference to the article ‘We want to get the baby done, ‘(Resources, p. F20), what are people looking for when they request Baptism (or Christening) for their child? 2. When do you think the service of Thanksgiving for the Gift of a Child would be more

appropriate? What are the benefits/drawbacks of holding this within a public service?

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If time allows

3. Compare the introduction and text of the BCP and Common Worship Baptism services. What are the main points of difference between them? What has remained the same?

4. Why is the involvement of the whole church family now encouraged? What advantages/problems are there in this?

Closing worship

Preparation for next week: - Find out about the baptismal practice within your own church.

1. What requirements are there for people who seek baptism in your own church?

2. What preparation is offered?

3. How does your church maintain contact with those who have been baptised?

4. What efforts should be made by the church, bearing in mind the promise by the whole congregation to “welcome these children and uphold them in their new life in Christ”? Optional reading:

o Read the Lima Text on Baptism comparing the practice across the denominations and considering church membership - www.chelmsford.anglican.org/ccs

o The Church of England Liturgical Commission Commentary on Baptism - Further reading on baptism: www.chelmsford.anglican.org/ccs

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Session 2

Opening worship

Compare practices in the various course members’ churches

Tutor to give a brief overview of baptismal practices across the denominations and requirements for baptism. (Information to be found on website.)

Show video of a baptism including oils, candles etc. (this will be found on the

website: www.chelmsford.anglican.org/ccs)

Consider in groups the various aspects of this baptism:

1. What do we learn from the use of the symbols – oil, water, signing with the cross?

2. How much do you think they enhance the service or detract from it?

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Coffee

What is the case for infant baptism? What is the case for believers’ baptism? Comments frequently heard are: (discussion starters) How do we react to these matters?

They only use the church when they want it;

They only want the party;

It doesn’t mean anything, it’s just what the grandparents want.

People feel rejected if we say no.

The Canon of the Church of England says that we cannot refuse Baptism. (Resources,

page F25)

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If time allows

Does Baptism have a power of its own or is the effect fully dependent on the faith and teaching of the parents and godparents? How would you react to a request for re-baptism? What would be the consequences if this became the practice? What can be done to help people in this situation? For reflection: How can churches help to maintain baptismal links? Can we help the parents, godparents and the church to keep the promises they made?

Closing worship

Preparation for next week 1. Each person in the group to ask a priest and 3 members of their own congregation what a priest is in the Church of England, what is their role, are they set apart from others in the worshipping community? (For discussion in the next session.) If possible ask some people who are not churchgoers what they think a priest is and what they do. 2. Read the bible passages to be discussed in Session 3.

If time allows (Optional): look at

o Ordination Services,

o Maundy Thursday renewal of Ordination vows and Blessing of oils.

www.churchofengland.org/prayer-worship/worship/texts/principal-services/holy-communion/seasonal/maundy.aspx F9

Session 3

Opening worship

What is a Sacrament? The definition given in the Catechism is ‘An outward and visible sign of an inward and spiritual grace’. Is this helpful to people? How would members of the group explain a Sacrament?

Tutor to give an outline of all the Sacraments, including the minor sacraments. (see website for details) If possible within the group draw out people’s experiences of these Sacraments: Baptism, Confirmation and Holy Communion and probably Marriage will be well within the experience of the group. Reconciliation and anointing for healing will possibly be within the experience of some. (Ordination will be looked at in more detail in the second half). In addition to the Sacraments, which may be seen as ways to support strengthen and accompany us on our life journey there are also many objects and practices that help us as individuals in our faith and prayer life. We are physical beings and physical objects and the use of our bodies can help us to express our faith. Many of these are referred to as Sacramentals. Some examples are: Holy water, holding crosses, statues, icons, making the sign of the cross.

Split into groups: In each group can you name some objects or practices that you find helpful in your life of faith? Explain to the others in your group how these things are of help to you. How important are they? How important are the Sacraments in your faith journey? Are they necessary to be a Christian? Feedback some ideas from each group.

Coffee

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In groups read the declaration of the role of Priest and Deacon from the Ordination Services. (See resources, page F28) 1. What do you understand from this to be the role of the Priest and Deacon.

What is distinctive about these roles compared with the laity? 2. How does this fit with what you found out in your preparation?

3. Is there a different understanding by those outside the Church?

4. What do we mean by a vocation to the priesthood?

Feedback to whole group.

Closing worship

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Preparation for next session: Try to attend a Communion Service in a church of a different tradition from your home church. What do you notice that is different? What does this tell you about the importance of various parts of the service to the people there? How do you feel about it? What, to you, are the important aspects of the Holy Communion service? Look at the Common Worship Eucharist and BCP service of Holy Communion. What differences do you find in (a) the order of the service (b) the emphasis within it? What do the general instructions tell you about the way/ frequency of celebration? At the end of this unit there will be a celebration of Holy Communion, Give some thought to what you would like to include and why. Are there any particular hymns you would like? Is there a theme for the service that would seem appropriate?

If time allows: – consider the versions of Holy Communion that came out between BCP and Common Worship. Can you trace a development of ideas and emphasis that run through these? Find out what you can about differing positions for the altar and priest e.g. East facing, West facing, in the round, North enders.

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Session 4

Opening worship

Tutor input: Using the Bishops’ Report on the Eucharist identify Anglican

understanding of the Eucharist. The tutor will draw out the main points. (www.chelmsford.anglican.org/ccs)

In groups consider the similarities and differences between them. Read the accounts of the Last Supper: 1 Corinthians 11:17-34; Matthew 26:14-30; Mark 14:12-27; Luke 22.1-30Similarities Differences

What do we learn about the importance of this meal to the first Christians?

What do the different names (Holy Communion, Eucharist, Lord’s Supper) imply?

Feedback to the group.

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How do Anglicans pray? Since the mid 20th Century there have been changes made in the way the Eucharist has been celebrated. Churches had generally been built with the altar (or holy table) at the east end of the church and the service was conducted by the priest facing the altar with his back to the congregation. Some priests stood at the north end of the altar, with minimal actions as they said the Eucharistic prayer, to emphasise that it was God who was active not the priest. Modern liturgy has generally changed this arrangement as altars have been brought forward and the priest stands behind it. Some churches are now built with the congregation gathered round the altar emphasising the communal aspect of the service.

In groups

The liturgy emphasises what we believe about God and how we relate to him.

1. What is the emphasis when the service is led with priest and people facing the same way, the priest often being some distance from the congregation? 2. What is the emphasis when the service is led with the priest facing the people, or with them all gathered round the altar?

3. What aspects of God are shown in each of these cases?

Consider the Communion service in Common Worship: From memory: What are the main elements of the Service? Can you describe its structure? What happens, from the greeting to the dismissal? What is essential to the service and what can be omitted?

If you arrive late for the service, at what point is it too late to receive Communion?

In your church, what happens to the consecrated bread and wine that is left? What does this tell us about what we believe?

What does it mean to us to be a part of a Eucharistic community, as individuals and as a congregation?

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If time allows

In groups: look at the different Eucharistic prayers in Common Worship. Give each group 2 or 3 Eucharistic prayers to look at. o What are the main differences between them?

o What differences in understanding do we find here?

o What are the emphases of each prayer?

Feedback responses to the questions

Allocate tasks for next week’s Eucharist

Closing worship

Preparation for next session: If your Church admits Children to Communion before Confirmation find out how this works out in your church. What are the requirements to admit children to Communion and what

preparation is done? If your church does not do this what are the arguments against it. Extra reading: On the Way report Information sheets The Eucharist: Sacrament of unity: House of Bishops 2001, available at www.cofe.anglican.org Lima Text Anglican Methodist discussions on Eucharist Practice in LEPs http://etheses.dur.ac.uk/1049/1/1049.pdf A thesis on the changes in the Liturgy for Holy Communion in 20th Century

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Session 5

Opening worship

whole group: Children and Holy Communion – share different experiences and feedback on the preparation work. If there is not a variety of experience Tutors may have to present the arguments for each position. In the Orthodox Church babies receive Communion from their Baptism. It is Baptism that makes a person a full member of the Church, so why do we deny it until people are older? Reserved Sacrament: In some churches the Sacrament is reserved for taking out to the

sick and housebound. Have the people in the group had any experience of this? In churches where the sacrament is reserved in an aumbry or tabernacle you will often see people stop and bow or genuflect as they pass the Sacrament. What does this indicate, to them and to others? How do you react to this?

If time allows

Holy Communion for whom? Inter-denominational. The Church of England teaches that all in good standing in their own Church who receive Communion in their own Church may do so in an Anglican Church whereas Roman Catholics generally deny Communion to those from other denominations. What are the strengths and weaknesses of these positions?

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In small groups:

What does receiving Holy Communion mean for you? How often do you receive Communion and why?

coffee Celebration of the Eucharist as planned by the group.

Recommended Reading o Common Worship Baptism and Communion Services o Take the Plunge - Timothy Radcliffe o Baptism today - Thomas Best o Why go to Church - Timothy Radcliffe (The drama of the Eucharist) o Guide to the Sacraments - John Macquarrie o On the Way Report: Church House Publishing.

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Projects – these are optional and assessment should be negotiated with your tutor.

1. Design a course to prepare children to receive Holy Communion. It may be for under 11s or 11 – 16 year olds. As a guideline this should be 3 sessions of one hour each. 2. Write an essay of 1500 and 2000 words answering the question: ‘How does your church nurture those who have been newly baptised, whether children or adults? Are there things that could be done to improve it? 3. Compile a portfolio to show the impact of one of the main baptismal symbols, (water, oil or light.) No more than 14 images and give reasons for each choice. 4. Write an essay of 1500 and 2000 words taking one element of the Communion service (e.g. forgiveness, sharing the peace) and consider how you would encourage your congregation to live it out in their daily lives. 5. Write an essay of 1500 and 2000 words considering the changes in the structure of the service of Holy Communion in the words and in the layout of churches and how this reflects different ideas about our relationship with God. Each of the essay topics (2., 4., and 5.) may be delivered as a recorded speech of approximately ten minutes length.

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Unit F Baptism and Eucharist Resources

BAPTISM IN THE EARLY CHURCH

Baptism was originally an occasion for witnessing to faith in Christ on conversion, and was the entrance ceremony to the church, identifying the person with the death and resurrection of Jesus. Only those who had been baptized took part in the communion service. Then, from an early period, considerable preparation was considered necessary before baptism took place. Candidates often had a period of three years’ probation, to see if they were of good character. Then came a period of intensive instruction in Christian doctrine, often involving memorizing a short statement of Christian belief (the ‘creed’). It was very likely that the creed began in the form of questions put to a candidate when he was baptized, and later became a statement of belief memorized and then recited at baptism. Baptism was normally by immersion either in the river or in the bath-house of a large house. The person was normally immersed three times, in response to the three questions about belief in three persons of the Trinity. From the early second century, baptism by pouring of

water was allowed in cases of emergency or sickness. From the third century, the baptismal service also included the laying-on-of-hands by the chief minister of the church (the bishop), with a prayer that the candidate would receive the Holy Spirit.

Baptism seems normally to have taken place on Sundays. At first, baptism was probably

only administered to adults. The first definite mention of child-baptism comes early in the third century, and infant baptism was beginning to be widespread by the mid-third century.

Both adult and infant baptisms were practised until the sixth century, after which, normally, only infant baptism was practised. As early as the end of the second century some people had come to believe that baptism had a magical effect. Tertullian mentions prayer to ‘sanctify’ the water, and from then on it was widely believed that baptism automatically washed away sins. From this period too, there arose the practice of exorcizing the candidate before baptism, often accompanied with ceremonial anointing with oil.

The History of Christianity (Revised Edition) Oxford: Lion Publishing, 1994 pp 29,30.

Support for the baptism of infants comes from references in the New Testament to whole households being baptised. A household would have included adults and children, those related to each other and also servants. Cornelius (Acts 10:47-48; 11:14). The three definite cases of household baptisms are those of Lydia (Acts 16:15), the Philippian jailor (Acts 16:33-34), and Stephanas (1 Corinthians 1:16).

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‘We want to get the baby done’

Extract from the Church Times: used with permission. When Helen Sammon interviewed families who had asked to have their children christened,

she found that baptism was not always what they were looking for

On the threshold: finding what the family wants on parade

THE PHONE rang. “Is that the church?” a young woman asked. “Do you do Christenings?”

“Yes, of course,” I replied.

“That’s good. Most churches don’t do them any more. I’ve asked several, but they only do baptisms. I don’t want that: I want a Christening.”

As the Vicar of a large, semi-urban parish in the west of England, I receive 30 to 40 requests a year from families asking to have their child “Christened”. None of them attends church regularly, and most have very little contact with the church between the baptism of each child.

Such figures are echoed nationally. Thirty-five per cent of all babies born in the UK are baptised in one of the main denominational churches, although only six to eight per cent of people attend church regularly.

In order to respond with integrity, both pastorally and liturgically, I wanted to

explore and understand what it was that these families wanted, or expected, from a Christening. For those who wanted to “get the baby done”, what was it, I wondered, that they wanted me to “do” to him or her?

I never want to “do” to anyone’s baby what they have not asked for; and yet I want to welcome and affirm every family who approaches the church and asks for our ministry.

It is not only the number of requests which is interesting, but the changing attitudes and practice surrounding baptism. Rather than “a quiet family occasion with a cup of tea afterwards”, as one of my elderly parishioners fondly remembered, they have become, almost without exception, large family celebrations attended by upwards of 50 to 100 people.

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People dress lavishly, venues are hired for a reception afterwards, and adults and children arrive in expectation of a party. Families appear to know what they are expecting from a Christening, but there is a long-recognised discrepancy between this and the sacrament of baptism which the Church has to offer.

IN ORDER to explore what families understood by Christening, and what they expected from it, I interviewed 15 families in their homes, over a six-month period.

I recognised that these families had little knowledge of the Christian story, or of the liturgy, doctrine, or traditions of the Church, but I believed that, although they did not share the language, they were genuinely seeking something of depth, both from God and from the Church.

After listening to their stories, I asked them why they had decided to have their child christened, and what would be important about it for them, their child, and for their family.

Every family I visited had a story. There were longed-for pregnancies and the joy of conception and birth; there were unexpected pregnancies and the pain of being left alone to bring a child into the world. I heard of the support and care of extended family, friends, and community; and there were stories of premature babies, special-care baby units, and nurses.

These were the stories that the families wished to bring before God, and I realised that they were the key I had been searching for to enable me to respond with integrity — both pastorally and liturgically — to the requests for Christening. There could be no one-size-fits-all service, any more than there was a standard baby or family situation.

I identified four main expectations and understandings of Christening. The first was “Welcome and belonging”; the second, “Saying thank you to God”; the third, “Blessing the child”; and, finally, “Appointing the godparents”.

It was then my challenge to look creatively at the Common Worship services of baptism and Thanksgiving for the Gift of a Child, and to find out how, within these liturgies, I could appropriately respond to the families’ needs and expectations.

Welcome and belonging

CHRISTENING was widely understood as the child’s official welcome into his or her extended

family and chosen community. “It’s a celebration — it’s welcoming her into the family,” one family said. “It’s when she’ll be welcomed into the community,” said another. “It’s his official welcome into the world,” a third said.

This is also demonstrated in the large numbers of people who are invited, and the way in which the date is chosen so that everyone can attend. Families often used the word “celebration” in this context, recognising it as an occasion when the community comes together to celebrate the new child.

None of the families I interviewed regarded Christening as a “naming ceremony”, although, occasionally, if the child had been given a family name, they asked for this to be acknowledged.

Welcoming the child as a new member of the church community is central to baptismal theology as expressed in the Common Worship liturgy. In baptism, the parents and godparents promise to “draw the child … into the community of faith” and help him “take his place within the life and worship of Christ’s church”. The whole congregation greets the child with the words “We welcome you into the fellowship of faith.”

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The families that formed my study were similarly expressing the importance of their child’s belonging to a wider community, and, in Christening, establishing his or her identity within that community. But the families regarded their family and friends as the community to which they belonged rather than the Church.

The thanksgiving service, although it does not include words of welcome, can be used creatively to express this. And there is also scope in the baptism service for a recognition of the importance in a child’s upbringing of relationships beyond the church, as well as within it.

Saying thank you to God

THE desire to say thank you for their child was much greater in those families where there had been problems in conceiving the child, or illness. “It’s definitely about saying thank you,” one family said. “We didn’t think we’d be able to have children, and then we had two miscarriages.”

All the families regarded giving thanks as an inherent part of the Christening, and assumed it to be part of the service. Their own prayers and poems, almost without exception, strongly expressed this concept of thanks. One family wrote: “Dear Lord, thank you for bringing our beautiful daughter Jessica into our lives. We love her more than words can express, and we are so grateful for the joy that she blesses us with, every minute of each and every day.”

If the family’s main purpose in having the child christened is to thank God, the service of thanks-giving can be offered with integrity as an alternative to baptism. It is important, however, not to assume that the words of either the thanksgiving or baptism liturgies will adequately express parents’thanks.

The thanksgiving service, by its nature, sets out to give parents the opportunity to thank God. “We are here today to give thanks for these children. . .” The first prayer, said by the minister, gives thanks generally for the “gift of human life”, and for the skill of those who have enabled the safe birth. It is not a specific prayer of thanks for the child itself, however, and there is no scope to include a name.

The later prayer, “God our creator, we thank you for the gift of these children,” seems closer to the sense of thanksgiving expressed by the parents, and the rubric reminds us that it may be said by the parents alone rather than by the whole congregation, giving them an opportunity to voice their

thanksgiving.

The only provision for thanksgiving in the baptism liturgy is in the rubric “The president may use the prayer of thanksgiving,” referring to a generic prayer similar to that in the thanksgiving service. If a baptism has not been preceded by an earlier thanksgiving service, it may be important for the family that provision is made to fulfil their expectation of thanking God.

The informal parts of either service can provide an opportunity for giving thanks to God, but can be done personally and with integrity only when the minister has first listened to, and heard, the family’s story.

Blessing the child

Without exception, the families I interviewed expressed a desire for their child to be presented to, and known by, God. It was important to them that the service would take place in church, that the vicar would be robed, and that there would be a sense of reverence. They expressed a desire for God’s protection of their child throughout this life, as well as beyond, using the phrase “If anything happened”.

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“I don’t like to think it, because this is about the beginning,” one family said, “but, yes, if anything happened. . .”

The same concept of protection of the child was implied in family traditions of Christening. The majority of parents who requested Christening for their child had been baptised themselves, and “wanted the same” for their child.

It must be asked whether this in any way reflects the Christian understanding of God’s blessing, or is closer to superstition. But we can acknowledge the families’ desire for their child to be known by God, and for God to be involved in the child’s life and well-being.

The thanksgiving service includes actions and words that articulate the “blessing” of the child. After the presentation of the child, the minister may take the child in his or her arms, and say, “So now we ask God’s blessing on N.”

When families express God’s blessing of their child as their priority, it may therefore be most appropriate to encourage them to consider a thanksgiving service.

A baptism service does not include a prayer of “blessing” in the way that families might expect, although those I interviewed equated a concept of God’s blessing with the symbols, actions, or words they associated with the service. This observation highlighted the discrepancy between families’ expectations of Christening and the theology and liturgy of baptism.

Appointing the godparents

CHOOSING and officially appointing godparents was a central feature of Christening for most families. Those who seemed to have little understanding of what baptism might mean, or what the service would include, were nevertheless fully aware that it was to be the occasion of announcing godparents.

Many used the words “guardian”, “guide”, or “support” when they spoke of the part played by godparents, and expected them to develop a special relationship with the child in the future. Single mothers in particular, and those who had experienced illness or difficulty, often chose godparents who had already given help and support.

Asking someone to be a godparent was seen as a way of honouring their friendship and help. Parents who emphasised the guardian role of godparents were often those who spoke of their desire for God’s

protection of their child, and who understood that life may have difficulties and dangers.

In the baptism service, no distinction is made between the godparents and parents; nor are godparents given specific words to say. The rubrics, however, do give the opportunity for godparents to be introduced, and for them to present the child.

The thanksgiving service makes provision for special people to be recognised, calling them “supporting friends”. They may present and name the child, and are asked to make a specific promise to “help and support the parents in the bringing up of N.”

Whichever service is being held, there is scope to express the parents’ honouring of these special people, and their affirmation of them. If a thanksgiving is followed at a later date by baptism, there is the possibility that some, or all, of the supporting friends may take on the part of godparent, as appropriate.

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Parents who seek a Christening for their child can, and should, be honoured in their request. Ministers have a privileged opportunity to listen to the stories of the families who approach them, and to under-stand what it is that those families expect from a Christening.

For many of them, a service of thanksgiving for the gift of a child may be the most appropriate litur-gical choice. But, whether using baptism or thanksgiving, clergy should be bold in approaching the service creatively.

The Revd Dr Helen Sammon is Vicar of St Barnabas’s, Gloucester, and a Research Associate of The Queen’s Foundation for Ecumenical Theological Education, Birmingham, where this research was carried out, with the Revd Mark Earey, tutor in Liturgy.

‘Thank you for Holly’

SOME families are often grateful to be offered a thanksgiving service instead of baptism — an option of which they had not previously been aware.

I visited Leanne and Shaun at home. In their neat sitting-room there was an array of medical equipment and a large, noisy oxygen concentrator. Their child, Holly, had been born at 26 weeks, and she and her parents had spent the first six months of her life in hospital. She had suffered many of the complications of prematurity, and, on several occasions, had not been expected to survive. Holly had been home a few weeks, and was still on oxygen, but a check-up had shown that she had no ongoing problems, and was developing normally. Their request for Christening was to mark this good news and also their hopes for her future. They wanted to thank God for Holly. When I suggested that we could have a special service just to say this, which would not involve the promises or commitment of baptism, Shaun turned the television off, and, for the first time, engaged with the conversation “Thank you,” he said. “I’m not religious, and I don’t want to say anything that would be hypocritical, but I really want to bring Holly to church to thank God for her.”

The service of thanksgiving

“THE SERVICE of Thanksgiving for the Gift of a Child” can be found in Common Worship. At the heart of the service is thanksgiving for the child, with a prayer for God’s blessing. Parents, and

optional supporting friends, are asked to pledge their support for the child as he or she grows up, and a copy of gospel is given as an invitation to explore the good news of Christ.

The notes make it clear that this flexible service can be used as a preliminary to baptism, or as an alternative to baptism for those “who do not ask for baptism, but who recognise that something has happened for which they wish to give thanks to God”. In this case, although the Church’s hope would be that the child would “in due time” come to faith and baptism, many parents, in my experience, feel less clear about that, and see the service simply as an appropriate way of welcoming their child into the world and into their family.

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Church of England canons relating to initiation

B 21 Of Holy Baptism

It is desirable that every minister having a cure of souls shall normally administer the sacrament of Holy Baptism on Sundays at public worship when the most number of people come together, that the congregation there present may witness the receiving of them that be newly baptized into Christ’s Church, and be put in remembrance of their own profession made to God in their baptism.

B 22 Of the baptism of infants

1. Due notice, normally of at least a week, shall be given before a child is brought to the church to be baptized.

2. If the minister shall refuse or unduly delay to baptize any such infant, the parents or guardians may apply to the bishop of the diocese, who shall, after consultation with the minister, give such directions as he thinks fit.

3. The minister shall instruct the parents or guardians of an infant to be admitted to Holy Baptism that the same responsibilities rest on them as are in the service of Holy Baptism required of the godparents.

4. No minister shall refuse or, save for the purpose of preparing or instructing the parents or guardians or godparents, delay to baptize any infant within his cure that is brought to the church to be baptized, provided that due notice has been given and the provisions relating to godparents in these Canons are observed.

5. A minister who intends to baptize any infant whose parents are residing outside the boundaries of his cure, unless the names of such persons or of one of them be on the church electoral roll of the same, shall not proceed to the baptism without having sought the good will of the minister of the parish in which such parents reside.

6. No minister being informed of the weakness or danger of death of any infant within his cure and therefore desired to go to baptize the same shall either refuse or delay to do so.

7. A minister so baptizing a child in a hospital or nursing home, the parents of the child not being resident in his cure, nor their names on the church electoral roll of the same, shall send their names

and address to the minister of the parish in which they reside.

8. If any infant which is privately baptized do afterwards live, it shall be brought to the church and there, by the minister, received into the congregation of Christ’s flock according to the form and manner prescribed in and by the office for Private Baptism authorized by Canon B 1.

9. The minister of every parish shall warn the people that without grave cause and necessity they should not have their children baptized privately in their houses.

B 23 Of godparents and sponsors

1. For every child to be baptized there shall be not fewer than three godparents, of whom at least two shall be of the same sex as the child and of whom at least one shall be of the opposite sex; save that, when three cannot conveniently be had, one godfather and godmother shall suffice. Parents may be godparents for their own children provided that the child have at least one other godparent.

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2. The godparents shall be persons who will faithfully fulfil their responsibilities both by their care for the children committed to their charge and by the example of their own godly living.

3. When one who is of riper years is to be baptized he shall choose three, or at least two, to be his sponsors, who shall be ready to present him at the font and afterwards put him in mind of his Christian profession and duties.

4. No person shall be admitted to be a sponsor or godparent who has not been baptized and confirmed. Nevertheless the minister shall have power to dispense with the requirement of confirmation in any case in which in his judgement need so requires.

B 24 Of the baptism of such as are of riper years

1. When any such person as is of riper years and able to answer for himself is to be baptized, the minister shall instruct such person, or cause him to be instructed, in the principles of the Christian religion, and exhort him so to prepare himself with prayers and fasting that he may receive this holy sacrament with repentance and faith.

2. At least a week before any such baptism is to take place, the minister shall give notice thereof to the bishop of the diocese or whomsoever he shall appoint for the purpose.

3. Every person thus baptized shall be confirmed by the bishop so soon after his baptism as conveniently may be; that so he may be admitted to the Holy Communion.

B 25 Of the sign of the Cross in baptism

The Church of England has ever held and taught, and holds and teaches still, that the sign of the Cross used in baptism is no part of the substance of the sacrament: but, for the remembrance of the Cross, which is very precious to those that rightly believe in Jesus Christ, has retained the sign of it in baptism, following therein the primitive and apostolic Churches.

B 26 Of teaching the young

1. Every minister shall take care that the children and young people within his cure are instructed in the doctrine, sacraments, and discipline of Christ, as the Lord has commanded and as they are set forth in the Holy Scriptures, in The Book of Common Prayer, and especially in the Church Catechism; and to this end he, or some godly and competent persons appointed by him, shall on Sundays or if need be at other convenient times diligently instruct and teach them in the same.

2. All parents and guardians shall take care that their children receive such instruction.

B 27 Of confirmation

1. The bishop of every diocese shall himself minister (or cause to be ministered by some other bishop lawfully deputed in his stead) the rite of confirmation throughout his diocese as often and in as many places as shall be convenient, laying his hands upon children and other persons who have been baptized and instructed in the Christian faith.

2. Every minister who has a cure of souls shall diligently seek out children and other persons whom he shall think meet to be confirmed and shall use his best endeavour to instruct them in the Christian faith and life as set forth in the Holy Scriptures, The Book of Common Prayer, and the Church Catechism.

3. The minister shall present none to the bishop but such as are come to years of discretion and can say the Creed, the Lord’s Prayer, and the Ten Commandments, and can also render an account of their faith according to the said Catechism.

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4. The minister shall satisfy himself that those whom he is to present have been validly baptized,

ascertaining the date and place of such baptism, and, before or at the time assigned for the confirmation, shall give to the bishop their names, together with their age and the date of their baptism.

5. If the minister is doubtful about the baptism of a candidate for confirmation he shall conditionally baptize him in accordance with the form of service authorized by Canon B 1 before presenting him to the bishop to be confirmed.

6. If it is desired for sufficient reason that a Christian name be changed, the bishop may, under the laws of this realm, confirm a person by a new Christian name, which shall be thereafter deemed the lawful Christian name of such person.

B 28 Of reception into the Church of England

1. Any person desiring to be received into the Church of England, who has not been baptized or the validity of whose baptism can be held in question, shall be instructed and baptized or conditionally baptized, and such baptism, or conditional baptism, shall constitute the said person’s reception into the Church of England.

2. If any such person has been baptized but not episcopally confirmed and desires to be formally admitted into the Church of England he shall, after appropriate instruction, be received by the rite of confirmation, or, if he be not yet ready to be presented for confirmation, he shall be received by the parish priest with appropriate prayers.

3. If any such person has been episcopally confirmed with unction or with the laying on of hands he shall be instructed, and, with the permission of the bishop, received into the Church of England according to the Form of Reception approved by the General Synod, or with other appropriate prayers, and if any such person be a priest he shall be received into the said Church only by the bishop of the diocese or by the commissary of such bishop.

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The role of Priests and Deacons

Priests and Deacons have a specific role within the Church which is summarised in the Declaration in the Ordination Service:

Deacons

Deacons are called to work with the Bishop and the priests with whom they serve as heralds of Christ's kingdom. They are to proclaim the gospel in word and deed, as agents of God's purposes of love. They are to serve the community in which they are set, bringing to the Church the needs and hopes of all the people. They are to work with their fellow members in searching out the poor and weak, the sick and lonely and those who are oppressed and powerless, reaching into the forgotten corners of the world, that the love of God may be made visible.

Deacons share in the pastoral ministry of the Church and in leading God's people in worship. They preach the word and bring the needs of the world before the Church in intercession. They accompany those searching for faith and bring them to baptism. They assist in administering the sacraments; they distribute communion and minister to the sick and housebound.

Deacons are to seek nourishment from the Scriptures; they are to study them with God's people, that the whole Church may be equipped to live out the gospel in the world. They are to be faithful in prayer, expectant and watchful for the signs of God's presence, as he reveals his kingdom among us.

Priests

Priests are called to be servants and shepherds among the people to whom they are sent. With their Bishop and fellow ministers, they are to proclaim the word of the Lord and to watch for the signs of God's new creation. They are to be messengers, watchmen and stewards of the Lord; they are to teach and to admonish, to feed and provide for his family, to search for his children in the wilderness of this world's temptations, and to guide them through its confusions, that they may be saved through Christ for ever. Formed by the word, they are to call their hearers to repentance and to

declare in Christ's name the absolution and forgiveness of their sins.

With all God's people, they are to tell the story of God's love. They are to baptize new disciples in the name of the Father, and of the Son, and of the Holy Spirit, and to walk with them in the way of Christ, nurturing them in the faith. They are to unfold the Scriptures, to preach the word in season and out of season, and to declare the mighty acts of God. They are to preside at the Lord's table and lead his people in worship, offering with them a spiritual sacrifice of praise and thanksgiving. They are to bless the people in God's name. They are to resist evil, support the weak, defend the poor, and intercede for all in need. They are to minister to the sick and prepare the dying for their death. Guided by the Spirit, they are to discern and foster the gifts of all God's people, that the whole Church may be built up in unity and faith.

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