A Methodist Baptismal Liturgy

The baptismal rite presented here is found in The United Methodist Hymnal as approved by the 1988 General Conference of the United Methodist Church. The 1992 General Conference approved a forthcoming United Methodist Book of Worship in which the essential text of the rite is unaltered though instructions and rubrics are expanded. Where these 1992 elaborations are deemed particularly significant, they will be noted in the commentary. The process of revising the rite following the 1968 merger of the Methodist Church and the Evangelical United Brethren Church began in 1976. During the next dozen years, various forms of the text were issued for use and evaluation, leading to the adoption of the version that appears in the 1989 hymnal.

The baptismal covenant is God's Word to us, proclaiming our adoption by grace, and our word to God promising our response of faith and love. Those within the covenant constitute the community we call the church; therefore, the services of the baptismal covenant are conducted during the public worship of the congregation where the person's membership is to be held, except in very unusual circumstances. These services are best placed in the order of worship as a response following the reading of Scripture and its exposition in the sermon. Persons of any age are suitable candidates. Infants and others unable to take the vows for themselves are presented by parents and/or sponsors. There may also be sponsors when candidates can speak for themselves. Parents or sponsors should be members of Christ's holy church. In cases of emergency the essential acts in baptism are the vows and the baptism with water in the name of the Father, and of the Son, and of the Holy Spirit. A candidate baptized outside of a congregational worship service should, if possible, be presented at a later time to the congregation. Those baptized before they are old enough to take the vows for themselves make their personal profession of faith in the service called confirmation. Those who are able to take the vows for themselves at their baptism are not confirmed, for they have made their public profession of faith at the font. After confirmation, or after baptism when candidates take the vows for themselves, Christians are encouraged to reaffirm the baptismal covenant from time to time. Such reaffirmation is not, however, to be understood as the sacrament of baptism. Baptism is not administered to any person more than once, for while our baptismal vows are less than reliable, God's promise to us in the sacrament is steadfast. Reaffirmation of the baptismal covenant is particularly appropriate by an entire congregation at Easter, which recalls our death and resurrection with Christ. It is also especially appropriate for persons who are transferring into a congregation. When those being received into a congregation do not wish to reaffirm the baptismal covenant, only sections 14–16 of the service are used with those coming from another denomination and only sections 15–16 with those transferring from another United Methodist congregation. The material marked by brackets [ ] is optional and may be omitted from the service. The Baptismal Covenant I Holy Baptism Confirmation Reaffirmation of Faith Reception into the United Methodist Church Reception into a local congregation This service may be used for any of the above acts, or any combination of these that may be called for on a given occasion. INTRODUCTION TO THE SERVICE As persons are coming forward, an appropriate hymn of baptism or confirmation may be sung. 1. The pastor makes the following statement to the congregation: Brothers and sisters in Christ: Through the Sacrament of Baptism we are initiated into Christ's holy church. We are incorporated into God's mighty acts of salvation and given new birth through water and the Spirit. All this is God's gift, offered to us without price. 2. If there are confirmations or reaffirmations, the pastor continues: Through confirmation, and through the reaffirmation of our faith, we renew the covenant declared at our baptism, acknowledge what God is doing for us, and affirm our commitment to Christ's holy church. PRESENTATION OF CANDIDATES 3. A representative of the congregation presents the candidates with the appropriate statements: I present [Name(s)] for baptism. I present [Name(s)] for confirmation. I present [Name(s)] to reaffirm their faith. I present [Name(s)] who come(s) to this congregation from the _________________ Church. RENUNCIATION OF SIN AND PROFESSION OF FAITH 4. The pastor addresses parents or other sponsors and those candidates who can answer for themselves: On behalf of the whole church, I ask you: Do you renounce the spiritual forces of wickedness, reject the evil powers of this world, and repent of your sin? I do. Do you accept the freedom and power God gives you to resist evil, injustice, and oppression in whatever forms they present themselves? I do. Do you confess Jesus Christ as your Savior, put your whole trust in his grace, and promise to serve him as your Lord, in union with the church which Christ has opened to people of all ages, nations, and races? I do.

5. The pastor addresses parents or other sponsors of candidates not able to answer for themselves:

Will you nurture these children (persons) in Christ's holy church, that by your teaching and example they may be guided to accept God's grace for themselves, to profess their faith openly, and to lead a Christian life?

I will.

6. The pastor addresses candidates who can answer for themselves:

According to the grace given to you, will you remain faithful members of Christ's holy church and serve as Christ's representatives in the world?

I will.

7. If those who have answered for themselves have sponsors, the pastor addresses the sponsors:

Will you who sponsor these candidates support and encourage them in their Christian life?

I will.

8. The pastor addresses the congregation:

Do you, as Christ's body, the church, reaffirm both your rejection of sin and your commitment to Christ?

We do. Will you nurture one another in the Christian faith and life and include these persons now before you in your care? With God's help we will proclaim the good news and live according to the example of Christ. We will surround these persons with a community of love and forgiveness, that they may grow in their trust of God, and be found faithful in their service to others. We will pray for them, that they may be true disciples who walk in the way that leads to life.

9. The pastor addresses all:

Let us join together in professing the Christian faith as contained in the Scriptures of the Old and New Testaments.

Do you believe in God the Father? I believe in God, the Father Almighty, creator of heaven and earth. Do you believe in Jesus Christ? I believe in Jesus Christ, his only Son, our Lord, [who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; he descended to the dead. On the third day he rose again; he ascended into heaven, is seated at the right hand of the Father, and will come again to judge the living and the dead]. Do you believe in the Holy Spirit? I believe in the Holy Spirit, [the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting]. THANKSGIVING OVER THE WATER 10. If there are baptisms, or if water is to be used for reaffirmation, the water may be poured into the font at this time, and the following prayer offered: The Lord be with you. And also with you. Let us pray: Eternal Father, When nothing existed but chaos, you swept across the dark waters and brought forth light. In the days of Noah you saved those on the ark through water. After the flood you set in the clouds a rainbow. When you saw your people as slaves in Egypt, you led them to freedom through the sea. Their children you brought through the Jordan to the land which you promised. Sing to the Lord, all the earth. Tell of God's mercy each day. In the fullness of time you sent Jesus, nurtured in the water of a womb. He was baptized by John and anointed by your Spirit. He called his disciples to share in the baptism of his death and resurrection and to make disciples of all nations. Declare his works to the nations, his glory among all the people. Pour out your Holy Spirit, to bless this gift of water and those who receive it, to wash away their sin and clothe them in righteousness throughout their lives, that, dying and being raised with Christ, they may share in his final victory. All praise to you, Eternal Father, through your Son Jesus Christ, who with you and the Holy Spirit lives and reigns for ever. Amen. BAPTISM WITH LAYING ON OF HANDS 11. As each candidate is baptized, the pastor says: [Name] I baptize you in the name of the Father, and of the Son, and of the Holy Spirit. The people respond: Amen. Immediately after the administration of the water, the pastor, and others if desired, place hands on the head of each candidate, as the pastor says to each: The Holy Spirit work within you, that being born through water and the Spirit, you may be a faithful disciple of Jesus Christ. The people respond: Amen. When all candidates have been baptized, the pastor invites the congregation to welcome them: Now it is our joy to welcome our new sisters and brothers in Christ. Through baptism you are incorporated by the Holy Spirit into God's new creation and made to share in Christ's royal priesthood. We are all one in Christ Jesus. With joy and thanksgiving we welcome you as members of the family of Christ.

CONFIRMATION OR REAFFIRMATION OF FAITH

12. Here water may be used symbolically in ways that cannot be interpreted as baptism, as the pastor says: Remember your baptism and be thankful. Amen. As the pastor, and others if desired, place hands on the head of each person being confirmed or reaffirming faith, the pastor says to each: [Name], the Holy Spirit work within you, that having been born through water and the Spirit, you may live as a faithful disciple of Jesus Christ. All respond: Amen.

13. When there is a congregational reaffirmation of the baptismal covenant, water may be used symbolically in ways that cannot be interpreted as baptism, as the pastor says:

Remember your baptism and be thankful. Amen.

RECEPTION INTO THE UNITED METHODIST CHURCH

14. If there are persons coming into membership in the United Methodist Church from other denominations who have not yet been presented, they may be presented at this time. The pastor addresses all those transferring their membership into the United Methodist Church, together with those who, through baptism or in confirmation, have just professed their own faith: As members of Christ's universal church, will you be loyal to the United Methodist Church, and do all in your power to strengthen its ministries? I will. RECEPTION INTO THE LOCAL CONGREGATION

15. If there are persons joining this congregation from other United Methodist congregations who have not yet been presented, they may be presented at this time. The pastor addresses all those transferring membership into the congregation and those who have just professed their own faith, in baptism or in confirmation:

As members of this congregation, will you faithfully participate in its ministries by your prayers, your presence, your gifts, and your service?

I will. COMMENDATION AND WELCOME 16. The pastor addresses the congregation: Members of the household of God, I commend these persons to your love and care. Do all in your power to increase their faith, confirm their hope, and perfect them in love. The congregation responds: We give thanks for all that God has already given you and we welcome you in Christian love. As members together with you in the body of Christ and in this congregation of the United Methodist Church, we renew our covenant faithfully to participate in the ministries of the church by our prayers, our presence, our gifts, and our service, that in everything God may be glorified through Jesus Christ. The pastor addresses those baptized, confirmed or received: The God of all grace, who has called us to eternal glory in Christ, establish you and strengthen you by the power of the Holy Spirit, that you may live in grace and peace. One or more lay leaders may join with the pastor in acts of welcome and peace. Appropriate thanksgiving and intercessions for those who have participated in these acts should be included in the concerns and prayers which follow. It is most fitting that the service continue with Holy Communion, in which the union of the new members with the body of Christ is most fully expressed. The new members may receive first. Commentary Concerning the Service of the Baptismal Covenant. These instructions are self-explanatory with the following elaborations. Note in paragraph 4 that in contrast to previous usage (in which all baptized persons were also to be confirmed), confirmation is now seen as appropriate only for those baptized before they can answer for themselves. Confirmation is a public affirmation that is redundant if such a personal affirmation has been made in baptism itself. Hence only those baptized before they can make their own vows are proper candidates for confirmation. Also, in all denominational traditions that have converged to form the United Methodist Church, confirmation has been a pastoral act, not an episcopal act, even though the office of bishop is firmly established both in current and predecessor polities. Title and Subtitles. Baptism is viewed theologically as a covenant between God, the church, and individual believers within the church. The covenant announces divine promises of grace and hope, and calls for human responses of faithfulness and service. Thus, baptism is both sacrament and ordinance. From the divine side, baptism is a declaration whose reliability precludes repetition. In other words, baptism itself cannot be repeated. However from the human side, a daily reaffirmation of the covenant commitment is required. This constant call to discipleship is signaled liturgically by various forms of response, which may be made at confirmation and the other occasions indicated in the subtitles. Yet all reaffirmations flow from the covenant act and are not independent of it. Covenant reaffirmation is central in the Wesleyan tradition. This baptismal service more explicitly tied it to baptism than previous liturgies. However, this liturgical form was the form derived from John Wesley's covenant service and adapted by various Methodist denominations in the mid-twentieth century. General Rubric. The rubric implies that within a single rite, Form I allows for a variety of things done in predecessor denominations only by using a number of separate rites for (a) the baptism of infants and children, (b) the baptism of adults, (c) confirmation, and (d) reception into membership. Therefore if certain sections are omitted, then not all of the acts indicated in the subtitles are to be employed. For this reason, sections within the rite are individually numbered for easier reference. Forms II and IV, derived from Form I and printed separately (but not reproduced here), are the most commonly used reductions of the full rite. Form II, including only Sections 1, 3–4, 8–11, and 16, is the reduced rite for the baptism of infants and others who do not answer for themselves. Form IV, an adaptation of Sections 1–2, 4, 9–10, 12, and 16, is the form that contains those sections needed for a congregational reaffirmation of the covenant at times such as Easter when no baptisms or confirmations are to be performed. Form III is historically unrelated to Forms, I, II, and IV. It is a combination of the rites of the predecessor denominations (the Methodist Church and the Evangelical United Brethren Church) for use with those who can answer for themselves. It was added by the 1988 General Conference to those rites proposed to the Conference, primarily as a way of including a service of traditional language and content in contrast to the contemporary wording and theology of Forms I, II, and IV. When none are to be baptized who do not answer for themselves, these adaptations apply: (a) When there are both baptisms and confirmations, each adult receives only one laying on of hands (using 11 and 12, respectively; 5 is omitted and 13 is optional). (b) If there are baptisms, but no confirmations or reaffirmations, omit 5, 12, and 13. (c) If there are confirmations without baptisms, omit 5 and 11; however, include 10 only if water is used. If water is not used, 13 may simply be a spoken act or may be omitted. (d) If there are neither baptisms nor confirmations but persons joining a local congregation wish to renew their baptismal covenant, 5 and 11 are omitted; 10, 12, and 13 may be omitted. If transfers are only from other United Methodist congregations, 14 is omitted. (e) If those joining a congregation do not wish to renew their baptismal covenant, only 14–16 are used if they are transferring from another denomination, and only 15–16 if they are coming from a United Methodist congregation. In all of the foregoing, section 7 is omitted unless there are sponsors. (Sponsors may be used for those who answer for themselves, although usually they have been employed only in the case of those unable to answer.) Introduction to the Service. Sections 1 and 2 are a theological warrant. The four occurrences of the preposition through are crucial to a dynamic understanding of initiation and covenant-keeping. In, at, and by were rejected as being too static and susceptible to magical interpretations of automatic baptismal regeneration. Through implies a continuing process based on what baptism proclaims without negating the sacramental force of the action: Baptism begins and facilitates a lifelong participation in the covenant through which salvation is experienced. The warrant also establishes baptism as an ecumenical rather than a denominational act. Presentation of Candidates. By the rite's instruction that a lay person present the candidates, the rubric establishes the crucial connection between congregation and candidates. The once-popular private rites attended only by clergy and candidates (and sponsors, in the case of infants) do not adequately reflect the corporate character of the baptismal covenant. Renunciation of Sin and Profession of Faith. While not stated in the full ancient triple form, the vows seek to recover the catholic pattern of renunciation, affirmation, and adhesion. Questions in section 4 emphasize: (1) The ecumenical character of baptism: "On behalf of the whole church …" (2) The systemic and cosmic (rather than only individualistic) nature of sin: "spiritual forces," "evil powers," "evil, injustice, oppression," and sin's seductivity and subtlety "in whatever forms." (3) The necessity of divine assistance in conquering sin: "the freedom and power God gives you." (4) The imperative of personal trust in Christ's saving grace: "your whole trust in his grace;" and of service within his community, "in union with the church." (5) The inclusive character of the holy catholic church: "all ages, nations and races." Consonant with the historical dual emphases on personal faith and social action in the Wesleyan revival, this rite deliberately attempts to highlight the societal demands of discipleship, while preserving the importance of personal piety. The rubric of section 5 has two crucial implications: (1) In the case of infants whose parents are unwilling or unable to act as sponsors, others may so function (grandparents, close friends, etc.). (2) "Not able to answer for themselves" is implicit encouragement not only for the baptism of infants but for the baptism of youth and adults who may be developmentally impaired. All such persons are to be nurtured by the church and are to be seen as capable of functioning fully as disciples within the bounds of their own abilities. In section 6, the vow deliberately pairs the church and the world as complementary arenas of discipleship. Section 7 expresses the necessity of intentional activity by sponsors, who are in no way to be regarded only as godparents of an honorific sort. Section 8 stresses the congregational role in covenant-making and the responsibilities of the whole body of believers for the nurture of those received into it. Section 9 restores the original divided form of the baptismal creed. Two features of this version of the creed require comment: (1) Large portions of the creed are bracketed and thus presumably optional. In this, however, there is no implied suggestion that the creed normally be reduced to three brief statements. Rather, behind these omissions lies a particular legal matter. The official law code of the United Methodist Church as set forth in its Book of Discipline specifies only that in order to unite with the church a candidate shall affirm faith in God, the Father Almighty; in Jesus Christ as God's Son; and in the Holy Spirit. Hence, any candidate has the right to refuse to affirm more than that at the time of entrance into denominational membership. Rarely is such a right exercised; but the option explains the use of brackets. The ecumenical nature of baptism and the almost universal acceptance of the Apostles' Creed argues for the full use of the creed in every possible instance. (2) The footnote universal to explain catholic was mandated at the 1988 General Conference of the United Methodist Church for inclusion with all printings of the Apostles' Creed. This came not as a recommendation from the bodies that devised the rites and proposed them for denominational use but from the Conference delegates who feared catholic would be interpreted to mean Roman Catholic, despite the fact that since the time of Wesley, the creed has appeared in Methodist rites without such added interpretation. The footnote is intended for the eye only and does not imply any alternate wording for oral use. Thanksgiving over the Water. After the time of Wesley, the prayer over the water disappeared from most of the rites of predecessor denominations. However, this action has been restored because of the model of many of the extant prayers of the early centuries which richly allude to the scriptural mention of water in relation to God's saving acts. This prayer is Trinitarian in design—an intentional coordinate to standard eucharistic prayer, as a means of asserting the parity of the sacraments. In Form IV (congregational reaffirmation), the wording of the Epiklesis is altered: "?Pour out your Holy Spirit and by this gift of water call to our remembrance the grace declared to us in our baptism. For you have washed away our sins and you cloth us in righteousness throughout our lives .…" When the congregation does not have access to the responsive portions of the prayer, "Sing to the Lord .…" and "Declare his works …" may be deleted. However, the final response is an integral doxology used by the minister of baptism in all circumstances. Baptism with the Laying on of Hands. The traditional opening injunction for the baptism of infants ("Name this child") has been deleted as incongruous in an age when infants are no longer presented at the font on the day after birth, but come later already bearing well-established names. Consequently these names are announced in section 3. What is conferred at the font is not the human name given by parents, but the new name of grace given by the triune God into whose holy name we are incorporated. No mode of baptism is specified; but both by tradition and United Methodist church law, sprinkling, pouring, or submersion are acceptable forms of administration. The first two are the more usual, particularly in the case of infants and children. The laying on of hands is best seen not as an act by the pastor only, but by all baptized persons gathered at the font (including the lay representative who made the presentation in section 3). This laying on of hands is a repeatable act, used again in reaffirmation rites. But the change of language should be noted. At baptism, the rite states "that being born … you may be …"; while at reaffirmation (including confirmation), it states "that having being born … you may live .…" This difference shows the dynamic of the covenant in which the initiation, or baptism, is the beginning of a continuing commitment throughout life. The expansion of rubrical instruction in the 1992 text suggests additional acts following the laying on of hands: (1) signation (with or without oil) in silence or with the formula: "You are sealed by the Holy Spirit in baptism and marked as Christ's own forever"; or (2) presentation of new clothing, a lighted candle, or a baptismal certificate. The statement of welcome draws heavily on Scripture and again asserts the congregational implications of baptism. Confirmation or Reaffirmation of Faith. The heading intends to suggest that confirmation is the first liturgical affirmation of faith by those baptized before they can answer for themselves, but that repeated affirmations are appropriate—indeed necessary—after any first affirmation. Such reaffirmations may be made by individuals when transferring from one congregation to another or when wishing to affirm publicly a new level of commitment to Christ or recommitment after a period of lapse. Reaffirmation as an explicit congregational act may occur at times such as Easter or the Sunday of the Baptism of the Lord if there are to be no baptisms or confirmations. However whenever a baptism or confirmation occurs, that rite should be occasion for an implicit (if unstated) reaffirmation by all baptized persons present. The rubric at both sections 12 and 13 specify that any use of water in reaffirmation be such that it cannot be mistaken for baptism (or rebaptism, to use the popular, if inaccurate, designation). The expanded rubrics of 1992 suggest various forms including: (a) touching the water, and using it as a means of personal signation; (b) having water symbolically sprinkled toward the congregation (though not directly on them, which is too reminiscent of baptism by aspersion); or (c) even simply observing the action of the minister of baptism who lifts a handful of water and allows it to flow back into the font. In sections 12 and 13, the term remember is to be understood theologically, not literally. Even for those who can recall the time and place of baptism, what is to be remembered is not the circumstances of the event, but its meaning: We are thankfully to recall the saving work of Christ for us, of which our baptism is an announcement. In addition, we are to remember the gracious promises of God concerning our future, of which baptism is an earnest and trustworthy pledge. Reception into the United Methodist Church. Having originated as a renewal society within the Church of England, United Methodism has maintained a certain society stance. Thus, while having asserted for decades that baptism makes a person a member of "Christ's holy church," the denomination nevertheless continues to regard admission into the United Methodist Church as a separate act, complete with a distinctive loyalty vow to the denomination required of all who enter, whether through baptism as adults, confirmation, or transfer of membership from another denomination. Sections 14 and 15 seek to make the best of this theologically awkward situation by sandwiching the denominational loyalty vow between an affirmation about membership in "Christ's universal church" and participation in "this congregation." Thus the focus moves in logical fashion from the catholic church to the denominational church to the local church. Reception into the Local Congregation. Those transferring from another United Methodist Church, having previously affirmed denominational loyalty, are not required to do so again; but together with those noted above they join in a promise to be active members of the particular congregation. The language, "your prayers, your presence, your gifts, and your service," is a much beloved phrase by those who prior to the 1968 merger were active within the Methodist Church, which incorporated this phraseology into its membership rite following the Methodist merger of 1939. Commendation and Welcome. In section 8, those who have made their vows of faith are welcomed with a congregational pledge of support. Subsequently, section 16 seems a bit redundant except for the fact that those transferring from other congregations may or may not have participated in the vows. (The opening instructions note that Sections 14–16 may be used alone in the cases of transfer.) In earlier drafts of the rite, however, section 8 did not exist. This section was added in response to criticism that section 16 was too remote or insufficiently strong to stress the nurturing responsibility of the congregation to those taking vows, particularly in the case of infants being baptized. After the pastoral exhortation and congregational response, a pastoral blessing serves as the verbal conclusion to the rite. Concluding acts are suggested in the closing rubrics.