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

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baptismal rite in this Directory is identical to the pattern in BCW 1993 xxviii . The other significant
change in the 1989 Directory is the inclusion of blessing and optional anointing. Though the
1989 Directory includes a caution that nothing should overshadow the central act of baptizing
with water, other actions ―deeply rooted in the history of baptism‖ are permitted. xxix The 1946
BCW had introduced a Trinitarian blessing following water baptism, but this 1989 development
elaborates on that practice, a clear attempt to move toward a shared ecumenical pattern informed
by early church baptismal practice. The service of baptism in the 1993 BCW, which is provided
in the appendix and discussed in more detail below, parallels the 1989 Directory, though the
terminology is slightly different.
Method in reform of Reformed baptismal rites
The revisions of Reformed baptismal rites in the 20 th century have proceeded differently
for the bodies represented in this dialogue. However, they have shared concerns to promote 1)
fuller participation of the people, 2) greater attention to the symbolic use of water, and 3) greater
appreciation for baptism as central to Christian identity, a mark that both distinguishes the
church from the world and calls the church into mission in and for the world.
While the Roman Catholic church has placed a central focus on the restoration of the
ancient catechumenate in its baptismal reforms since Vatican II, Reformed churches have
focused on revisions of the central baptismal rites and services of reaffirmation or renewal of
baptism. In addition, some Reformed churches have begun exploring the possibilities of the
catechumenate model as a process of forming new Christians and reiterating baptism as a central
symbol of Christian identity. For many Reformed Christians, the catechumenate holds promise
for the following reasons:
It focuses on baptism, which has been a central Reformation ―mark of the
church‖.
It brings people by stages into the church, providing liturgical boundary markers
to celebrate the gradual inclusion of the new Christian into the body of Christ.
It provides a clear structure for accompanying people along the life of faith,
through sponsors, catechists, and the whole congregation praying for the
catechumens.
It is ritually full, something that many seekers and church members are hungering
for. The process of leading someone to baptism—and leading a congregation to
repeated reaffirmations of that baptism—involves the whole person, body,
mind, and soul.
As Reformed Christians continue the work of adapting the catechumenate model to a Reformed
context, several issues are emerging as central to our reflection:
God’s grace and human response. The chief issue in Reformed baptismal
discussion generally continues to be how to maintain our historic emphasis on
baptism as God‘s gracious action while also attending to the human dimension
of the sacrament. Faithful Reformed people disagree on how to manage this
balance. This basic issue underlies many of the particular questions that arise in
baptismal debates: for instance, when is it permissible to refuse to baptize
someone? Is any such refusal a denial of the generosity of God‘s grace? With
regard to the catechumenate, how much should we require of those preparing
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