Rites

Holy Eucharist – Holy Communion is open to all baptized Christians who receive communion in their churches.

Holy Baptism – This is full initiation by water and the Holy Spirit into Christ’s Body, the church. God establishes an indissoluble bond with each person in baptism. God adopts us, making us members of the church and inheritors of the Kingdom of God (BCP, pp. 298, 858). In baptism we are made sharers in the new life of the Holy Spirit and the forgiveness of sins. Baptism is the foundation for all future church participation and ministry. Each candidate for baptism in the Episcopal Church is to be sponsored by one or more baptized persons.

Sponsors (godparents) speak on behalf of candidates for baptism who are infants or younger children and cannot speak for themselves at the Presentation and Examination of the Candidates. During the baptismal rite the members of the congregation promise to do all they can to support the candidates for baptism in their life in Christ. They join with the candidates by renewing the baptismal covenant. The water of baptism may be administered by immersion or affusin (pouring) (BCP, p. 307). Candidates are baptized “in the Name of the Father, and of the Son, and of the Holy Spirit,” and then marked on the forehead with the sign of the cross. Chrism may be used for this marking. The newly baptized is “sealed by the Holy Spirit in Baptism and marked as Christ’s own for ever.” When all baptisms have been completed, the celebrant and congregation welcome the newly administered within the eucharist as the chief service on a Sunday or another feast. The Catechism notes that “Infants are baptized so that they can share citizenship in the Covenant, membership in Christ, and redemption by God.” The baptismal promises are made for infants by their parents or sponsors, “who guarantee that the infants will be brought up within the Church, to know Christ and be able to follow him” (BCP, pp. 858-859). Baptism is especially appropriate at

the Easter Vigil, the Day of Pentecost, All Saint’s Day or the Sunday following, and the Feast of the Baptism of our Lord (the First Sunday after the Epiphany).

Confirmation sacramental rite in which the candidates “express a mature commitment to Christ, and receive strength from the Holy Spirit through prayer and the laying on of hands by a bishop” (BCP, p. 860). Those who were baptized at an early age and those baptized as adults without laying on of hands by a bishop are expected to make a mature public affirmation of their faith, recommit themselves to the responsibilities of their baptism, and receive laying on of hands by a bishop (BCP, p. 412). Adults baptized with the laying on of hands by a bishop are considered to be confirmed.

The Prayer Book rite for Confirmation includes forms for Reception and the Reaffirmation of Baptismal Vows. In some dioceses, those who have already made a mature Christian commitment in another denomination are recognized as members of the one holy catholic and apostolic church, and received into the fellowship of the Episcopal Church and the Anglican Communion. In other dioceses, those who have been sacramentally confirmed in the Roman Catholic or Orthodox churches are received and others are confirmed. Those who have returned from a time of religious inactivity to an active practice of faith may publicly reaffirm their baptismal vows. Others who have experienced a renewal of faith or desire to renew their Christian commitment may also reaffirm their baptismal vows. Reaffirmation may be repeated, depending on the pastoral needs of the person. Preparation for Confirmation/Reception/Reaffirmation should help the candidates discover the meaning of Christian commitment in their lives, and explore ways that their Christian commitment can be lived. This preparation may draw upon the baptismal covenant (BCP, pp. 416-417) and An Outline of the Faith (BCP, pp. 845-862).

Confirmation, Reception, and Reaffirmation are rooted in the baptismal covenant. Confirmation/Reception/Reaffirmation may be done at the service of Holy Baptism or at the Easter Vigil when a bishop is present (BCP, pp. 292, 309-310). When there is no baptism, the entrance rite for Confirmation/Reception/Reaffirmation follows the entrance rite for baptism (BCP, p. 413). Candidates for Confirmation, Reception, and Reaffirmation are presented in separate groups by their presenters. Candidates may have individual presenters who will support them in their Christian life by prayer and example. It is not necessary that the presenters be members of the clergy. The candidates reaffirm their renunciation of evil, and renew their commitment to Jesus Christ. They reaffirm the promises made by them or for them at the time of baptism. Those present in the congregation promise to do all in their power to support the candidates in their life in Christ. The bishop leads the congregation in renewing the baptismal covenant. The Prayers for the Candidates from the baptismal liturgy may be used as the Prayers for the Candidates for Confirmation/Reception/Reaffirmation (BCP, p. 417). The bishop lays hands on each candidate for Confirmation. The BCP provides specific prayers to be said by the bishop for Confirmation, for Reception, and for Reaffirmation. The bishop may shake hands with those who are being received to welcome them into this communion, and the bishop may lay hands on them in blessing. The bishop may also bless those who reaffirm their baptismal vows.

The Episcopal Church’s theology of Confirmation has continued to evolve along with its understanding of baptism. Confirmation is no longer seen as the completion of Christian initiation, nor is Confirmation a prerequisite for receiving communion. Baptism is full initiation by water and the Holy Spirit into Christ’s body the church (BCP, p. 298). Accordingly, Confirmation has been increasingly understood in terms of a mature, public reaffirmation of the Christian faith and the baptismal promises. Some dioceses require that candidates for Confirmation be at least sixteen years old to insure that the candidates are making a mature and independent affirmation of their faith. There is considerable diversity of understanding and practice concerning Confirmation in the Episcopal Church. Confirmation has been characterized as “a rite seeking a theology.”

When Confirmation/Reception/Reaffirmation is celebrated on Sunday or a major feast, the propers (collect and readings) for that day are used. The BCP also provides special propers for Confirmation at other times.

The Celebration and Blessing of Marriage– Rite for holy matrimony in the Episcopal Church (BCP, p. 423). Marriage is a solemn public covenant between two persons in the presence of God. At least one of the couple must be a baptized Christian. Prior to the marriage, the couple sign a declaration of intention. It states that they hold marriage to be a lifelong union; that they believe this union in heart, body, and mind is intended by God for their mutual joy, for help and comfort given one another in prosperity and adversity, and for the procreation (when it is God’s will) of children and their Christian nurture. There must be at least two witnesses for the ceremony. A priest or bishop normally presides at the marriage. If no priest or bishop is available, a deacon can preside if permitted by civil law. A deacon presiding at the marriage would omit the nuptial blessing. The marriage may be celebrated and blessed in the context of a nuptial Eucharist. The marriage service then replaces the ministry of the word, and the eucharist begins with the offertory. Any authorized liturgy for the eucharist may be used with the marriage service. Before the service, the Banns of Marriage may be posted to announce the upcoming marriage and ensure that there is no impediment.

Ministry to the Sick– In case of illness or injury, members are asked to notify the church office. Clergy and Lay Eucharistic Ministers set a time to visit and/or bring Holy Communion as appropriate.

Christian Burial– Funeral rite for the burial of a baptized Christian, including anthems, psalms, scripture readings, and prayers. The BCP provides both traditional and contemporary liturgies (pp. 469-507). This rite may serve as the liturgy of the word at a Requiem Eucharist. When there is communion at the Burial of the Dead, the commendation and the committal follow the communion of the people and the post-communion prayer (BCP, pp. 482, 498). The burial rites also include the Apostles’ Creed, a special form of the prayers of the people, forms for the consecration of the grave, and additional prayers that may be added after the Lord’s Prayer. The BCP also provides an Order for Burial which permits the composition of a rite to suit particular circumstances “when, for pastoral considerations, neither of the burial rites in this Book is deemed appropriate” (pp. 506-507). The BOS provides appropriate texts for the burial of a person who was not a baptized Christian or who rejected the Christian faith. The burial office is an Easter liturgy. The liturgical color is appropriately white, and the Paschal candle should be lit as a visible reminder of Jesus’ resurrection and our hope of life everlasting in Christ. At the Burial of the Dead, those who mourn may express grief and sorrow as they share in the community’s expression of faith, hope, and mutual support in Jesus Christ.