Common Agreement on Mutual Recognition of Baptism - National ...

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The following rite of baptism can be found in the Sarum Manual printed in Rouen in 1543, the final edition of its kind for use in England before the break with Rome and the issuance of the Book of <strong>Common</strong> Prayer in 1549. As such, the Sarum rite given here represents the shape of the baptismal rite before a universal rite for baptism would be imposed by Rome following the Council of Trent. I Entrance Rites A. Interrogatories at the door of the Church B. Signing of the head and chest of the baptizand; giving of name by godparents C. Exorcism of salt D. Giving of salt to baptizand E. Prayer for assignment of guardian angel F. Exorcism G. Ephphetha ceremony H. Recitation of Our Father, Hail Mary and Creed by godparents II Rites at the Baptismal Font O. Recitation of Our Father, Hail Mary and Creed by godparents P. Litany of the Saints Q. Blessing of water in the font R. Mixing of oil and chrism with baptismal water S. Renunciation of Satan by godparents T. Anointing with oil of catechumens U. Baptismal promises taken by godparents V. Baptism W. Anointing with chrism X. Clothing with white garment Y. Presentation of lighted candle The following rite of baptism was placed in the ritual of Pope Paul V (1614) and formed by taking the adult rite of baptism and abbreviating it for use with an infant. This rite became the most widely used one for infant baptism between 1614 and the reforms introduced by Pope Paul VI in 1969. Adult baptism was not reconsidered within the Roman Rite until the promulgation of the Rite of Christian Initiation of Adults (1972). I Entrance Rites A. Interrogatories at the door of the Church B. Minor exorcism C. Exsufflation and the signing of the baptizand‘s forehead D. The imposition of hands E. Blessing of baptizand with salt on the tongue F. Exorcism II Rites at Entrance to Baptistry A. Recitation of the creed by parents and godparents B. Exorcism C. Ephphetha ceremony D. Renunciation of Satan answered by godparents E. Anointing with oil of catechumens III Rites at the Font A. Baptismal promises taken on behalf of the baptizand B. Baptism C. Anointing with chrism 26
1027 1028 1029 1030 1031 1032 1033 1034 1035 1036 1037 1038 1039 1040 1041 1042 1043 1044 1045 1046 1047 1048 1049 1050 1051 1052 1053 1054 1055 1056 1057 1058 1059 Z. Confirmation, if a bishop is present AA. Giving of holy communion, if baptizand is at least seven years of age BB. Reading of the Gospel of Mark 9.17-29; reading of prologue of the Gospel of John 1.1-14. Source: A.J. Collins, Manuale ad usum percelebris ecclesiae Sarisburiensis (Henry Bradshaw Society, XCIX). 1960 4. e. Development of baptismal rites after the Reformation: i. Reformed D. Clothing with white garment E. Lighting of baptismal candle Source: Paulus V, Rituale Romanum (1614) Narrating the development of baptismal rites in the Reformed tradition from the sixteenth century to the present presents a particular challenge. First, the Reformed tradition is not a single church with a single rite, but a family of churches with common theological convictions that developed different practices in various parts of Europe and North America (for purposes of this document, we will not recount the history of Reformed churches in other parts of the world). Second, baptismal rites have held different authority in different Reformed churches; e.g. the Dutch Reformed churches have tended to adopt official liturgies which are required for use, while churches stemming from the Westminster Directory tradition have tended to adopt official guidelines for liturgical practice that permit significant flexibility in the details. For these reasons, what follows is not intended to be comprehensive, but suggestive of the general trajectories of development in baptismal practice in Reformed churches during this period. As noted earlier, baptismal practice in the Dutch Reformed churches remained relatively stable from 1566 until the liturgical revisions of the 20 th century. For the Reformed churches in North America that trace their roots to Great Britain, the most significant liturgical development in the 17 th century was in England with the introduction of the Westminster Directory for Worship. The Westminster Directory for Worship (1645) begins its section on baptism with a statement that it is not to be unnecessarily delayed nor administered in private, but only by a ―Minister of Christ‖ and ―in the place of Publique Worship, and in the face of the congregation, where the people may most conveniently see and heare.‖ xi The pattern is similar to the order of baptism in Genevan liturgy, with lengthy instruction, exhortation of parents, scriptural warrant, and prayer preceding water baptism. New in this rite is the explicit admonition of the congregation ―to improve and make the right use of their baptisme,‖ a theme that was at best only implicit in 16 th century rites. According to Stan Hall, ―two features of this Directory rite, parental promise and use of scriptural warrant, set the precedent for virtually all of the later Presbyterian baptismal rites.‖ xii Another feature of this rite that lingered until the mid-20 th century is the insistence that the minister was to baptize without any additional ceremony (e.g., no consignation 12 ). This Westminster form, revised slightly, prevailed in Presbyterian churches in the U.S. until the early 20 th century. 12 Consignation means: 27
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Address to the parents, including p
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University Press of America, 1986.
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