BEST PRACTICE
even though we now have a revised translation of the book we’ve always had, it includes for the first time a section requested by our own conference of bishops, giving the book even more practicality.
Te appendix includes the proper texts for the baptism of several children (250-295) and the baptism of one child (296-331). Tis article will reference the second option.
Te Introductory Rites
Before the “Order of Baptism for One Child within Mass” begins, parents, godparents and the child to be baptized wait at the door of the church or in some other suitable place. Te entrance chant begins (296). Musicians still have the same options they’ve had since the Second Vatican Council: Tey may sing the antiphon in the missal, or they may substitute a psalm or hymn. In most parishes, the community sings a hymn. During this time, the priest goes to the place where the baptismal party stands.
In many parishes, this group is already together at the door when the entrance song begins. In that case, it may be prudent to sing just one verse of the opening hymn. Tat will account for the entrance chant and gather the voices of the assembly into one.
Te priest leads the sign of the cross (297), but he omits the usual greeting such as, “Te Lord be with you.” Instead, he gives a welcome to the baptismal party. Te Order of Baptism of Children now scripts out a sample for him based on one that has already appeared in the Spanish translation (298). Omitting the penitential act, the priest then conducts the opening dialogue with the parents and godparents. Tis reaches its climax when he traces the cross on the child's forehead, instructing the parents to do the same. He may ask the godparents to sign the child as well.
In some communities, the priest has invited other people to sign the child’s forehead. However, the liturgy envisions that the parents do this, with the godparents assisting if it seems appropriate. Te signing of the child is their first demonstration of putting into act the pledge that they have
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just made. Tey have indeed undertaken the responsibility of raising the child in the faith.
Te signing of the child gives the musician the cue to begin the next song. Te procession to the altar forms, and it takes place with singing if circumstances permit (303). Te suggested text is Psalm 85 (84):7, 8, 9ab. Te first line addresses God in words that express the community’s trust: “Will you not restore again our life?” As the child is about to be baptized, the people sing their confidence in God’s power to restore human life with the gift of divine life. A different piece of music may serve. For example, if Mass began with only one verse of the opening hymn, the community could now sing the rest of it.
As the priest approaches the altar, he reverences it in the usual way and goes to his chair (304). Ten, on those days when it is prescribed, the Gloria is sung. It would not diverge too much from this vision to sing the Gloria in the procession to the altar in place of Psalm 85. Te priest then offers the Collect (306).
Te Liturgy of the Word
Musicians should be aware that during Ordinary Time, even at a parish Sunday Mass, the readings may be taken from the lectionary’s selections for the Conferral of Infant Baptism, as found in Volume IV, #756-760. Tis idea may not be commendable in a typical parish, where the readings of the day have inspired the homily, the petitions, the music, the bulletin art, and the preparatory meditations of the people of God. But it is permitted. Teoretically, a baptism at Mass could affect the choice of the responsorial psalm and gospel acclamation.
Outside Ordinary Time, the readings of the Sunday prevail, but one of the readings from the Conferral of Infant Baptism may replace one of those assigned for the day (307).
Te Baptism
Te baptismal ceremonies begin after the homily. Surprising to many is that they start with the universal prayer, also known as the prayer of the
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