What Not to Do:
Holy Water font filled in with sand for Lent.
The rubrics contained in the 1979 Book of Common Prayer concerning the rite of Holy Baptism describe clearly the Church’s teaching on initiation, “Holy Baptism is full initiation by water and the Holy Spirit into Christ’s Body the Church. The bond which God establishes in Baptism is indissoluble” (BCP, 298). From the inception of the 1979 Prayer Book, a new ethos of Baptism, its theology, and its ecclesiology permeate the whole of the American Prayer Book. Gone are the days of private baptisms and now the rite is placed on appointed Sundays throughout the Church calendar to be celebrated as a ritual mass in the midst of the full assembly of the faithful. The Liturgical Movement, along with the initiation reforms of the Second Vatican Council, swept across liturgical churches to instill principles of clear and simple symbolism while reaching back to the ancient rite itself for insights into developing reforms. Here's an instance, at least arguably so, when Prosper of Aquitaine's saying, lex orandi, lex credendi, does not apply. With the new addition of a Baptismal Covenant, the Church is proclaiming to all of God’s people the ongoing responsibilities of the bonds forged in the waters of Baptism. The past event in the believer's life is to made known and re-presented every day. Moreover, there is a greater emphasis on the ministry of all the baptized, seeking to involve the laity in every possible way into the worshipping life of the Church.
The Baptismal Covenant, a new interrogatory innovation prior to the water bath, created a new ethos which has taken root in the life of some parts at least of the Episcopal Church. The 1979 prayer book has taken hold and permeated its inclusive baptismal theology into all aspects of church life. Most sermons today somehow inevitably allude to the theology and ecclesiology of the Baptismal Covenant found in the rite of Holy Baptism because of the efficacy of the Covenant and its relationship to ongoing discipleship. Even on appointed days for Baptism on the Church calendar when there are no candidates to be baptized, it is recommended to use the Baptismal Covenant in the liturgy to remind the assembly of the promises made at the font. The Baptismal ecclesiology revealed in the Baptismal Covenant is clear: that Baptism is now the primary identity marker for all Christian people and from that comes responsibility to God, to the great fellowship of believers, and to the whole of God’s creation. Everything is ordered around Baptism because this is how we are fully and completely initiated into the Body of Christ. With this ecclesiology, then, all baptized Christians share the responsibility of participation and governance in the Church. While the clergy retain important sacramental functions relating to their orders, the laity has been empowered and approved to serve in additional liturgical and governmental roles in the Church. “Holy Baptism is full initiation by water and the Holy Spirit into Christ’s Body the Church. The bond which God establishes in Baptism is indissoluble”
With the ecclesiological implications in place, the Baptismal theology that flows from the Baptismal Covenant effectively ends an age-old two-tiered system of initiation, meaning Baptism and Confirmation. Baptism is the full and complete rite of initiation in the Church now in the 1979 prayer book. Even small children who have been baptized are now encouraged to receive Holy Communion. This radical change sets us apart from some of our brothers and sisters in the Anglican Communion where Confirmation still holds the meal ticket. The promises made in the Covenant help move the faithful into a greater participation in the Paschal Mystery—the life in Christ. There is a call for social justice and stewardship. There is a call to work for peace among all people, and the invitation to seek and serve Christ in every person. The Baptismal Covenant shifts the Episcopal Church away from seeing Baptism as simply a way to wash off sins; rather, this new covenant is about enacting discipleship. This is a major move away from the medieval idea of infant baptism, especially by making adult baptism the norm.
Now with my official GOE (General Ordination Exam) answer out of the way, why do we find sand in some baptismal fonts during Lent? What image and message, then, does that symbol send the faithful? I maintain that the "tradition" of filling up fonts with sand diminishes the ongoing, ever-present reality of Christian baptism. No liturgical season can supplant this; the water is living and flowing ever deeper into the hearts of the faithful especially in a season such as Lent.
While there is the invitation in the prayer book for observance of a Holy Lent, this does not mean that the baptismal water and its implications for discipleship magically disappear for a time. The symbolism of sand and the notion of wrestling with temptation in the desert is a good one, but it confuses baptism and thus not appropriate for baptismal fonts.
Now with my official GOE (General Ordination Exam) answer out of the way, why do we find sand in some baptismal fonts during Lent? What image and message, then, does that symbol send the faithful? I maintain that the "tradition" of filling up fonts with sand diminishes the ongoing, ever-present reality of Christian baptism. No liturgical season can supplant this; the water is living and flowing ever deeper into the hearts of the faithful especially in a season such as Lent.
While there is the invitation in the prayer book for observance of a Holy Lent, this does not mean that the baptismal water and its implications for discipleship magically disappear for a time. The symbolism of sand and the notion of wrestling with temptation in the desert is a good one, but it confuses baptism and thus not appropriate for baptismal fonts.
