Today I received a copy of the newly released second edition of Klara Tammany’s book, Living Water: Baptism as a Way of Life. First published in 2002, it had an unusual trim-size and layout that was cost-prohibitive to reprint so it went “out of print” despite numerous backorders. During my last years at Church Publishing, I advocated it be re-published as Klara agreed to update it. Approved for publication (again) in 2019 right before my retirement, it fell to two colleagues – Wendy Claire Barrie and then Milton Brasher-Cunningham – to see to its completion. I give thanks for their passing the baton toward publication. I had been asked to write the foreword, but alas the page count was tight, so it was not included. So I share it here:
My first memory of God involves a baptism. I was almost four years old, gathered with family around a font in what seemed like a private room adjacent to the church sanctuary of my childhood. Sunshine streamed through the stained-glass windows, dancing on the concrete baptismal font and red carpet. It was the occasion of my brother’s baptism and I knew that I was present for something important. I experienced warmth, community, the sacred — the important stuff of life that I could not yet articulate. I felt love. That visual and visceral memory has been etched into my being and has sustained me throughout my life.
The Episcopal Church has changed since that day of private baptism in which only family and close friends participated following the 1928 Book of Common Prayer. As a child I did not know what it meant to be a full member of the worshiping community and receive Holy Communion. Baptism was not central to Episcopalians at the time — at least not overtly. Being a Christian and going to church each Sunday was a given. Being formed in faith was not a common phrase; I needed to memorize the Apostles’ Creed, the Ten Commandments, and “My Bounden Duty” before I could be confirmed at age twelve, allowing me to receive communion (once a month). Four generations (the Lost, the Greatest, the Silent, and Baby Boomer) of a single family could fill a church and Sunday School classrooms; Sundays were days for worship and family, with local sports’ fields dormant and stores locked up tight.
Of all my files, book collections, workshop presentations, and webinars, the topic that far exceeds any other subject is that of confirmation – the preparation, the history, the resources, and the rite itself. I’ve written on it and testified about it at the Episcopal Church’s triennial General Convention (too many times to count). A dream of mine has always been to have a single place to share all that I have gathered along with the ideas and suggestions of others from around the Episcopal Church.
Now it exists!With the formation of the Confirmation Collaborative in the spring of 2019 (read about our initial gathering and press release) one of our goals was to create such a site. Thanks to the generosity of the Baptized for Life project overseen by friend and colleague Lisa Kimball (the Associate Dean of Lifelong Learning and the James Maxwell Professor of Lifelong Christian Formation at Virginia Theological Seminary), there is now a “confirmation tab”with multiple pages jam-packed with resources, infographics, and best practices for “all things confirmation” in the Episcopal Church. It is only fitting that the topic of confirmation be tied to its roots in baptism on the web as well as in real life.
There was a time when Jerusalem was considered the center of the world. In June of 2019 I was privileged to go on pilgrimage to the Holy Land: Israel, Palestine, and Jordan. A trip I had always dreamed of, it was a life-changing experience – both spiritually and politically. (You can read/see for yourself from my post-pilgrimage reflections.) But not everyone is able to travel to Jerusalem or other holy sites around the world.
At this time of social distancing and the cancellation of many milestones of a young person’s life (graduation from high school or college, prom, senior activities, sports, performances, driver’s licenses, confirmation, etc.) there is a need to acknowledge such loss. The Confirmation Collaborative, a group of Christian formation leaders in The Episcopal Church who come together in person and virtually to live out its mission, recently met via Zoom to talk about the various projects we are working on. We chose instead to focus on creating a source that might assist churches and youth in this time of sadness and grief.
Below are some of the ideas that were generated. It should be noted that these should occur through individual expression and/or online gatherings (zoom, Google classroom, etc.). If at all possible, gather young people together in advance (online) for their input and creation of any liturgy or expression you may choose to construct. Invite them to offer contributions in word, image, music, or any expression they may find unique to their own personality or the group’s identity.
As noted in a previous post, I have been discovering “treasures” buried in my personal “archives” (aka boxes in a storage unit) of Christian education materials. This posting comes from the September-October 1963 issue of Religious Education, an official publication of the Religious Education Association (REA) which continues in existence today. The particular issue was edited by Randolph C. Miller, once the Professor of Christian Education at the Divinity School of Yale University. He was a prolific author on his own in his day. The particular issue that I have is Volume LVIII, Number 5 that has a focus on the title of this post.
Much of the tension (beyond age) of when confirmation should occur was often related to when one could participate in Holy Eucharist. For many Christians during this time period, confirmation was seen as a “completion” of baptism and confirmation followed catechetical instruction the preceded one’s “first communion.” Today, in the Episcopal and Lutheran traditions, baptism is full initiation into Christ’s Body. This “symposium” of articles struggles with when the best “age” is for one to be confirmed.
The introduction states:
Increasingly the question is being asked about the proper age for a declaration of faith. Whether it is confirmation, believer’s baptism, profession of faith, or Bar Mitzvah, the problem of intelligent loyalty lies behind these inquiries. Is a person capable of making such as decision at the age of seven, or ten, or twelve, or fifteen, or eighteen? The answer one makes to this question depends on his view of the rite, ordinance, or sacrament and its implications. It is also determined by his interpretation of the psychology of growing up. Cultural expectations may play a part as well.