Ritual Conformity / Interpretations of the Rubrics of the Prayer-Book Agreed Upon by a Conference Held at All Saints, Margaret-street, 1880-1881

by Unknown

THE MINISTRATION OF

PUBLICK BAPTISM OF INFANTS,

TO BE USED IN THE CHURCH.

144. The people are to be admonished, that it is most convenient that Baptism should not be administered but upon Sundays, and other Holy-days, when the most number of people come together; as well for that the Congregation there present may testify the receiving of them that be newly baptized into the number of Christ's Church; as also because in the Baptism of Infants every Man present may be put in remembrance of his own profession made to God in his Baptism. For which cause also it is expedient that Baptism be ministered in the vulgar tongue. Nevertheless, (if necessity so require,) Children may be baptized upon any other day.

The main object of the rubric is that there should be a good congregation; and in preferring 'Sundays and other Holydays' to other days, because 'the most number of people' then 'come together,' the rubric implies that some come together on all days, viz., to daily Morning and Evening Prayer.

145. And note, that there shall be for every Male-child to be baptized two Godfathers and one Godmother; and for every Female, one Godfather and two Godmothers.

The twenty-ninth canon of 1603 forbade parents, that is fathers, to be godfathers for their own children; but this prohibition was abolished by the Convocation of Canterbury in 1865, though the amended canon has not yet received the sanction of the Crown. So that the law on the subject has been for sixteen years in a state of transition, and a custom of admitting fathers to be godfathers for their children is growing up.

146. When there are Children to be baptized, the Parents shall give knowledge thereof over night, or in the morning before the beginning of Morning Prayer, to the Curate. And then the Godfathers and Godmothers, and the people with the Children, must be ready at the Font, either immediately after the last Lesson at Morning Prayer, or else immediately after the last Lesson at Evening Prayer, as the Curate by his discretion shall appoint. And the Priest coming to the Font, (which is then to be filled with pure Water,) and standing there, shall say, Hath this child, &c.

The use of the word 'Priest' here should not be taken to exclude the ministration of a Deacon in the absence of the Priest, inasmuch as the Ordination Service empowers a Deacon to baptize. But it seems to exclude the ministration of a Deacon in the presence of the Priest.

The font should be filled immediately before the Baptism, so that the water may be pure and fresh.

The official dress for the Priest is a surplice and a stole.

It is the custom of some Churches to use a shell for pouring water on the child; and it ensures the application of sufficient water. It is convenient, besides adding to the dignity of the Sacrament, that when it is ministered according to the rubric at Morning or Evening Prayer, the Priest should be attended to the font by two or more of the choir, who will hand him the shell, or napkin, or hold the book when required.

147. If they answer, No: Then shall the Priest proceed as followeth. Dearly beloved, &c.

148. Then shall the Priest say, Let us pray.

At the words 'Let us pray,' the general congregation, as well as those immediately concerned in the Baptism, should kneel, the Priest continuing to stand.

The Collects, 'Almighty and Everlasting God,' and 'Almighty and
Immortal God,' should be said by the Priest only, the people saying
'Amen.'

149. Then shall the people stand up, and the Priest shall say, Hear the words, &c.

150. After the Gospel is read, the Minister shall make this brief Exhortation upon the words of the Gospel. Beloved, ye hear, &c.

151. Then shall the Priest speak unto the Godfathers and Godmothers on this wise. Dearly beloved, &c.

152. Then shall the Priest say, O merciful God, &c.

In the Book of 1549 the Sign of the Cross was directed to be made in the water at the words 'Sanctify this fountain of Baptism,' which correspond to and are in substance restored by the words 'Sanctify this water' in this prayer, introduced in the revision of 1662. It seems therefore admissible to restore also the act of blessing which formerly accompanied the words now restored in substance.

153. Then the Priest shall take the Child into his hands, and shall say to the Godfathers and Godmothers,

Name this Child.

154. And then naming it after them (if they shall certify him that the Child may well endure it) he shall dip it in the Water discreetly and warily, saying, N. I baptize thee, &c.

155. But if they certify that the Child is weak, it shall suffice to pour Water upon it, saying the foresaid words. N. I baptize thee, &c.

Whereas in other parts of the offices of Baptism the Minister is specially directed to ask certain questions of the sponsors, but is not so directed here, it may be concluded that he is not under obligation to volunteer the inquiry whether or not the child be weak; but may baptize in the usual way by pouring, unless the sponsors request him to baptize by dipping. And practically, notice of such request should be given previously, in order that proper preparation should be made.

156. Then the Priest shall say. We receive, &c.

157. * Here the Priest shall make a Cross upon the Child's forehead.

The ancient custom was to make the cross on the child's forehead with the thumb. No water should be used.

158. Then shall the Priest say. Seeing now, &c.

Although all direction for the disposal of the child is omitted, it stands to reason that the Minister must give back the child, and care should be taken to give it to a sponsor, and not to a nurse.

159. Then shall be said, all kneeling; Our Father, &c.

160. Then shall the Priest say. We yield Thee, &c.

161. Then, all standing up, the Priest shall say to the Godfathers and Godmothers this Exhortation following. Forasmuch, &c.

162. Then shall he add and say, Ye are to, &c.

163. It is certain, by God's Word, that Children which are baptized, dying before they commit actual sin, are undoubtedly saved.

164. To take away all scruple concerning the use of the sign of the Cross in Baptism; the true explication thereof, and the just reasons for the retaining of it, may be seen in the xxxth Canon, first published in the Year MDCIV.