Why no rapture?

As you probably know, the prediction of Harold Camping of Family Radio that the rapture will occur this Saturday has gotten a good deal of attention. In his prediction, the rapture will come in May and Judgment day will follow in October. I was once a big believer in the rapture idea. Some of you may be wondering what that is all about and how we know it is a false teaching.

The rapture teaching goes back to the mid 1800s, popularized by John Nelson Darby at various bible prophecy conferences and then by dispensationalism as represented in the Scofield Reference Bible. The idea of the rapture of the church is that sometime before the Second Advent of Jesus, the Lord comes secretly to remove the church from the earth--the last resistance to evil in the world. It's what you might describe as Christ's "Advent 1.5"--Jesus comes just close enough to pick up his followers before things get really bad. There are camps of those who believe this will happen before or during the great tribulation. Unfortunately, the teaching dogmatizes escapism and sometimes ends up producing a strange perspective on the world, as seen on wesites like raptureready.com.

Of course, scripture reference are used to support this teaching, but each passage has to be used very selectively in order to fit, sometimes even requiring new doctrines to make it fit (e.g., a new secret resurrection of raptured believers before the general resurrection). Two passages commonly used in support of the rapture (apart from other "last day", second coming, and general resurrection passages) are 1 Thessalonians 4:13-18 and Matthew 24:37-41.

The letter to the Thessalonians was perhaps the earliest written part of the New Testament. The believers at Thessalonica expected the Lord's return soon, but some in their church had died and they were concerned that those departed brethren might miss out on this great event. Paul writes to them and says don't worry; they won't miss a thing. At first glance, it sounds like a description of the rapture (indeed, this passage is where the word "rapture" comes from in the Latin translation). Verse 17: "We who are alive, who are left, will be caught up together with them [i.e., the resurrected dead] in the clouds to meet the Lord in the air, and so we will always be with the Lord."

But there are problems. As mentioned before, to make the rapture fit, we now need a secret resurrection of departed believers, separated in time, before the general resurrection takes place. In the rapture view, life continues as it was on earth, but with all the Christians missing (at least the true believers). Also, the event described in this passage is not so secret; it is heralded with trumpet blasts and shouts of praise. Verse 16: "For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God."

This is of course, an exact description of the traditional view of the Second Coming of Jesus--in power and glory, public and heralded for all the world to see and hear, instantaneous, momentous, and unmistakable. There is no secret advent envisioned in this passage. Along with the Second Coming of Christ, the dead are raised to stand for judgment. The believers rise "first" to go out and meet the Lord, to welcome him as he arrives with the saints and angels. This is the cultural way of greeting an arriving dignitary in biblical times.

It was for this reason that the Matthean Palm Sunday passage used to be read on the first Sunday in Advent. The version in John's gospel shows that practice best: "The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. So they took branches of palm trees and went out to meet him, crying out, 'Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!'" (John 12:12-13).

In Matthew 24:37-41, Jesus gives a description of the end times. Jesus tells the disciples that no one can know the time of the end, but you can heed the warning signs. This has the familiar quote in verse 40-41: "Then two men will be in the field; one will be taken and one left. Two women will be grinding at the mill; one will be taken and one left." At first glance, it sounds like a description of the rapture. Indeed, this is the source for the title of the Left Behind series of novels (and movies and games, etc.).

However, context is everything. The context is that Jesus is describing the last day--the final judgment or "Day of the Lord." And he describes it by the analogy of a previous divine judgment--the great deluge of Noah's time. Verse 27-39: "As were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man." The flood swept away the sinners. The coming of the Son of Man will be like that--the cleansing of the earth by the sweeping away of [unrepentant] sinners at the divine judgment.

In context, the sinners are "swept away" and the righteous are "left behind." Which is to say again, context is everything. Do not let apocalyptic hysteria distort your perspective on the world. More importantly, do not let it distort your faith. Do not build a whole theological structure on a few scattered half-verses. That is as shaky as a house of cards. Read passages in the context of the times they were written; read whole chapters and books together; read selections in context with the whole teaching of Scripture, understood through the apostolic tradition preserved faithfully in the Church.

Make no mistake, you want to be left behind!

View the above cartoon and others by John Rule at the Hal Lindsey Oracle Cartoons website.

Now it all finally makes sense

Like when he said in that famous convention speech, "If you have great relations with your staff, YOU are a Republican."

Watching over us from above

Above,Tracy Caldwell-Dyson looks down upon the earth from the the Cupola of the International Space Station. The whole complex is quite an achievement. The final modules are being delivered right now by Space Shuttle Atlantis, which docked with the station today. The irony is that when our shuttle program ends in July, we'll have to hitch a ride with the Russians to get to the space station which we mostly transported and assembled with our shuttle fleet. Below, Dmitri Kondratyev and Paolo Nespoli take pictures in the Cupola, with visiting spacecraft visible in the background.

Propers for the English Missal

My birthday gift to the world is a new blog which is a compilation of Propers from the (Knott) English Missal. After posting its prayers for every day in Lent, I decided to go whole hog and make a public resource for churches and any interested party. If this interests you, please add it to your bookmarks. If you are interested in helping out with transcribing, you can email me at frmatkin[at]verizon[dot]net. I need the pre-1955 version of the Holy Week rites to complete this project. I figure if I keep at least one entry a week, I should have the bulk of it done by next Easter.

Here's the Wiki entry for the English Missal:
The English Missal is a translation of the Roman Missal used by some liturgically advanced Anglo-Catholic parish churches. After its publication by W. Knott & Son Limited in 1912, the English Missal was rapidly endorsed by the growing Ritualist movement of Anglo-Catholic clergy, who viewed the liturgies of the Book of Common Prayer as insufficient expressions of fully Catholic worship. The translation of the Roman Missal from Latin into the stylized Elizabethan Early Modern English of the Book of Common Prayer allowed clergy to preserve the use of the vernacular language while adopting the Roman Catholic texts and liturgical rubrics.

The only differences in content from the Roman Missal are the English Missal's inclusion of the ceremonies of the Roman Catholic Holy Week and certain texts from the Book of Common Prayer, including optional prayers from the ordinary of the Prayer Book's Communion Service and the lessons for Sundays and major feast days from the Prayer Book's lectionary, which was itself taken from the earlier Sarum Use Mass of pre-Reformation England.

After the Public Worship Regulation Act 1874 threatened imprisonment for priests using ritualist liturgical practices, a custom arose of the celebrant saying the Roman Canon in Latin to himself silently (i.e., sotto voce, in a soft voice) in addition to saying the official texts of the Book of Common Prayer aloud. While enforcement of the Public Worship Regulation Act ended in 1906, the custom persisted, due in part to the fact that in the pre-Concilliar Roman Rite the Canon of the Mass was always said silently. For this reason, the Latin text of the Canon of the Mass was included in the English Missal in addition to the English translation.

The English Missal went through five editions. The first three were based on the Roman Missal of Pius V as revised until the time of Pope Pius X. The latter two editions include the revised Roman Catholic Holy Week of 1958. One American edition includes material that conforms to the American 1928 Book of Common Prayer.

In the aftermath of the Second Vatican Council and the subsequent authorization of the typical edition of the Roman Missal in English, the use of the English Missal has greatly declined. Especially in England, the modern Novus Ordo Mass of Pope Paul VI in English is widely used in Anglo-Catholic parishes. However, the use of the English Missal continues in a small number of liturgically traditional Anglican parish churches in England, the United States of America, and West Africa.

The Exultet from the English Missal

NOW LET THE ANGELIC HOST OF HEAVEN REJOICE: let the divine mysteries rejoice: And for the victory of the mighty King, let the trumpet of salvation sound forth. Let the earth also be glad, illumined by the rays of this great brightness, and enlightened by the splendor of the eternal King, let her know that she hath put away the darkness of the whole world. Let our mother the Church also rejoice, adorned with the brightness of so great a light: and let this temple resound with the triumphant voices of the peoples: Wherefore, dearly beloved brethren, who are here present in the wondrous clearness of this holy light, join with me, I beseech you, in calling upon the mercy of almighty God. That he who hath been pleased, for no merit of mine, to admit me into the number of his Levites: may pour on me the brightness of his light, and make me meet to proclaim the praises of this Candle. Through Jesus Christ his Son our Lord: Who liveth and reigneth with him in the unity of the Holy Ghost, God. Throughout all ages, world without end. Amen.

V. The Lord be with you.
R. And with thy spirit.
V. Lift up your hearts.
R. We lift them up unto the Lord.
V. Let us give thanks to the Lord our God.
R. It is meet and right so to do.

IT IS VERY MEET and right that we should, with the whole affection of our heart and mind, and with the service of our lips, give praise unto the invisible God, the Father almighty. And unto his only-begotten Son Jesus Christ our Lord. Who paid for us to the eternal Father the debt of Adam’s transgression: and with his dear blood wiped away the reproach of our former offences. For this is the paschal feast wherein the very Lamb is slain, by whose blood the doorposts of the faithful are made holy. This is the night, wherein of old thou didst lead forth our fathers, the children of Israel out of Egypt, and didst make them pass as on dry land through the Red Sea. Yea, this is the night, that with the brightness of the pillar hath purged away the darkness of iniquity. This is the night, which throughout the whole world today doth separate them that believe in Christ from the wickedness of the age, and from the darkness of transgressions, reneweth them unto grace, restoreth them to holiness. This is the night wherein, breaking the chains of death, Christ ascended from hell in triumph. For naught indeed had it profited us to be born, if it had not profited us to be redeemed. O how wonderful the condescension of thy loving kindness! O how inestimable the goodness of thy love: who to redeem a slave didst deliver up thy Son! O truly necessary sin of Adam, which by the death of Christ was done away! O happy fault, which was counted worthy to have such and so great a Redeemer! O night truly blessed, which alone was worthy to know the time and the hour when Christ rose again from hell! This is the night whereof it is written: And the night is as clear as the day: and, Then shall my night be turned into day. The sanctifying power therefore of this night putteth to flight the deeds of wickeness, washeth away sins: restoreth innocence to the fallen, and joy to them that mourn; casteth out enmities, prepareth concord, and boweth down principalities.

THEREFORE in this night of grace accept, O holy Father, the evening sacrifice of this incense; which, by the hands of thy ministers, holy Church doth lay before thee, in the solemn offering of this Candle, made from the work of bees. But we already know the excellency of this pillar, which for the honor of God, the sparkling fire doth kindle.
WHICH, though it be divided into parts, suffereth not loss by the borrowing of its light. For it is fed by melting wax, which the bee the mother hath wrought into the substance of this precious Candle.

O NIGHT TRULY BLESSED, which did spoil the Egyptians, and made rich the Hebrews! O night wherein heavenly things are joined unto earthly, things human unto things divine. We therefore pray thee, O Lord: that this Candle, consecrated to the honor of thy name, may continue without ceasing to vanquish the darkness of this night. That, being accepted for a savour of sweetness, it may be mingled with the lights of heaven. May the morning star find it burning; that morning star, I say, which knoweth not his going down. That star, which, rising again from hell, steadfastly giveth light to all mankind. We therefore pray thee, O Lord: that thou wouldest vouchsafe to rule, govern and preserve with thy continual protection us thy servants, the whole clergy and thy most faithful people: together with our most blessed Father [Pope N.] and our Bishop N., granting us peaceful times in this our paschal joy.

Look also on those who rule us in power, and by the ineffable gift of thy goodness and mercy, direct their thoughts to justice and peace, that from the busy toil of earth they may attain unto the heavenly country with all thy people. Through the same Jesus Christ thy Son our Lord: Who liveth and reigneth with thee in the unity of the Holy Ghost, God: throughout all ages, world without end. Amen.

I love Bishop Sheen, but . . .

sometimes he just looks like he's ready to come down and kick your @$$.

Take up your cross and follow me

Pontifical visitation in Dublin and Comanche

Behold, a great priest, who in his days was pleasing unto God. Therefore with an oath the Lord hath made him to increase among his people. He hath given unto him the blessing of all nations: and hath confirmed his covenant upon his own head. Therefore with an oath the Lord hath made him to increase among his people.

Today we had a visit from our diocesan bishop, Jack Iker. Services at Dublin and Comanche were well attended and Bishop Iker left both with a moving reflection on the gospel of the day as we move toward the close of Lent and the coming of Easter.

It was nice to have a young acolyte serving at Comanche.

Our people were very appreciative of this time together with our father in God. We even had some visitors from Trinity Church, Fort Worth at Comanche this morning (not pictured).

It's been a busy day

Preparing for Lent

Today, I prepared the ashes for Ash Wednesday. The ashes used in the ceremony come from the burning of palms from the previous Palm Sunday. They are sprinkled on the head as a sign of penance and mortification. For clerics, it is usually placed on the tonsure and for laity, it is put on the forehead in the shape of a cross.

The blessing and imposition of ashes concludes with this prayer in the old rite:

Grant us, O Lord, to begin with holy fasting this campaign of our Christian warfare: that as we do battle with spiritual wickedness, we may be defended by the aids of self-denial; through Christ our Lord. Amen

Ministry of Word and Sacrament

Therefore, having this ministry by the mercy of God, we do not lose heart. But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God (2 Corinthians 4:1-2).

For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes (1 Corinthians 11:23-26).

Mammon ... because you deserve it.

Epiphany collects

I love the collects used for the final Sundays after the Epiphany. Because the date of Easter and thus of Ash Wednesday and Lent vary from year to year, they often go unused and unheard. But they are among the most beautiful in the Prayer Book. Easter must fall between April 22 and April 25 for all of them to be used. This year, Easter is on April 24th.

The collect for the Seventh Sunday after the Epiphany in the 1979 Prayer Book is original to the first Prayer Book of 1549, and thus (I supposed) a composition of Dr Cranmer. Before the reworking of the calendar, it was the collect for Quinquagesima, the Sunday before Lent. I love it because it extols love and does so in such an antiquated diction.

Seventh Sunday after the Epiphany
O Lord, who hast taught us that all our doings without charity are nothing worth; Send thy Holy Ghost and pour into our hearts that most excellent gift of charity, the very bond of peace and of all virtue, without which whosoever liveth is counted dead before thee. Grant this for thine only Son Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

As far as I can find, the collect for the Eighth Sunday after the Epiphany is original to the 1979 Prayer Book. It is a beautiful treatment of anxiety and faith.

Eighth Sunday after the Epiphany
Most loving Father, who willest us to give thanks for all things, to dread nothing but the loss of thee, and to cast all our care on thee who carest for us: Preserve us from faithless fears and worldly anxieties, and grant that no clouds of this mortal life may hide from us the light of that love which is immortal, and which thou hast manifested to us in thy Son Jesus Christ our Lord; who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever. Amen.

Sancte Valentini, ora pro nobis

Papal photo caption contest

The blessing of throats

St Blase (or Blasius) was the bishop of Sebaste in Armenia during the fourth century. According to various accounts he was a physician before becoming a bishop. Veneration of this holy bishop spread throughout the entire church in the Middle Ages because he was reported to have miraculously cured a little boy who nearly died because of a fishbone in caught in his throat. From the eighth century he has been invoked on behalf of the sick, especially those afflicted with illnesses of the throat.

The blessing of the sick by ministers of the church is a very ancient custom, rooted in imitation of Christ himself and his apostles. An annual blessing of throats is a traditional sign of the struggle against illness in the life of the Christian. A blessing of throats with candles tied together in the shape of a cross on St Blase's feast day (Feb 3rd, but sometimes done after the Candlemas liturgy) is performed as a prayer for good health throughout the year.

With two candles held in the shape of a cross, the celebrant touches them to throat of each person, and says
Through the intercession of Saint Blase, bishop and martyr, may God deliver you from every disease of the throat and from every other illness: in the name of the Father, and of the Son, + and of the Holy Spirit. Amen.

The Purification of Our Lady

Today we commemorate Candlemas, and I love the reading and five traditional prayers for blessing candles (below).

Luke 2:27-35
27And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, 28he took him up in his arms and blessed God and said, 29"Lord, now you are letting your servant depart in peace, according to your word; 30for my eyes have seen your salvation 31that you have prepared in the presence of all peoples, 32a light for revelation to the Gentiles, and for glory to your people Israel." 33And his father and his mother marveled at what was said about him. 34And Simeon blessed them and said to Mary his mother, "Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed 35(and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed."

Prayers for Blessing Candles
O LORD, holy Father, almighty and everlasting God, who hast made all things out of nothing, and hast appointed that the labors of bees should be formed into wax by thine ordinance, who likewise on this day didst fulfill the prayers of thy righteous servant Simeon: we humbly beseech thee that thou wouldst vouchsafe by the power of thy holy Name, and at the intercession of blessed Mary ever-Virgin, whose festival we this day devoutly celebrate, and of all thy saints, to bless + and sanctify + these candles for the use of men, and for their protection both in body and soul in all perils of land or sea; hear, O Lord, we humbly pray thee, from thy holy heaven and from the throne of thy glory, the voice of this thy people that seeketh to bear them forth to thy glory and to sing thy praises; and we humbly beseech thee that thou wouldest have mercy upon all that call upon thee, whom thou hast redeemed with the precious Blood of thy dear Son; who liveth and reigneth with thee in the unity of the Holy Ghost, ever one God, world without end. Amen.

ALMIGHTY and everlasting God, who on this day didst suffer thy only-begotten Son to be presented in the temple and to be received in the arms of Saint Simeon: we humbly beseech thy mercy, that like as we thy servants, taking these candles do seek to light them and bear them to the glory of thy Name, so thou wouldst vouchsafe to bless + and sanctify + the same, that we being made worthy of offering them unto thee, our Lord and our God, and being enkindled with the holy flame of thy most gracious charity, may be found meet to be presented before thee in the temple of thy glory; through the same Christ our Lord. Amen.

O LORD Jesus Christ, who art the true light that enlightens every man that cometh into the world: we beseech thee to pour out thy blessing + upon these candles and sanctify + them with the light of thy grace; mercifully grant that even as with their outward flame they scatter the darkness of night, so our hearts being inflamed with the inward brightness of thy Holy Spirit may be delivered from all blindness of iniquity, and that the eyes of our souls being so enlightened may discern such things as are pleasing unto thee and profitable unto us for our salvation, that finally after the darkness and dangers of this world we may attain in the end to light everlasting; through thee, O blessed Jesus, Redeemer of the world, who in the unity of the blessed Trinity livest and reignest God, world without end. Amen.

ALMIGHTY and everlasting God, who by the mouth of Moses thy servant didst command the children of Israel to bring pure olive oil for the lamps to burn always before thy face: we beseech thee to pour the blessing + of thy grace on these candles, that like as they shed forth on us their outward beams, so of thy bounteous goodness the light of thy Holy Spirit may never fail to enlighten us inwardly in our souls; through Jesus Christ our Lord who liveth and reigneth with thee in the unity of the same Spirit, ever one God, world without end. Amen.

O LORD Jesus Christ, who on this day appearing among men in the substance of our flesh wast presented by thy parents in the temple, whom Simeon in his old age, being enlightened by the light of thy Spirit, knew and blessed, taking thee in his arms: mercifully grant that we, being enlightened and instructed by the grace of the same Spirit, may know thee truly in our minds and love thee faithfully with all our hearts; who livest and reignest with the Father in the unity of the same Spirit, one God, world without end. Amen.

What's wrong with this picture?

You will have to click on the photo and enlarge it to read the text.

Is it not time to end the schism?

"Is Christ divided?" (1 Corinthians 1:13).

Today concludes the Week of Prayer for Christian Unity which runs from the feast of the Confession of St Peter (or "Chair of Peter") to the Conversion of St Paul. The octave of prayer began in the early 1900s with Franciscans in the Episcopal Church, the Society of the Atonement, who were searching for reconciliation with the See of Peter. They were reconciled in 1909.

This week, I was reflecting on the sermon series I gave over the course of last summer based on the catechism of the Prayer Book. If I were to one day become a Western-rite Orthodox priest or an Anglican-use Roman Catholic priest and want to pull this series out of my old files and deliver it again, I don't believe I would need to change a word of it (at least as far as statements of doctrine go).

I only mention it to point out how close we have come to Christian unity and yet how far away it still seems to be. We have overcome so many obstacles, and yet come up with new ones at the same time. God help his foolish people!

Is Christ divided? No. The truth is rather more bleak--we are divided from Christ. The timing of the octave of prayer reminds that unity is to be found when we return to the confession of Jesus as Lord and pursue unity with the continual conversion that knocked St Paul off his horse. It is time for us in the West to labor diligently to end our 450 year schism and for our eastern brethren to end their 1,000 year schism. We cannot do it on our own, but God will not bring it about if we harden our hearts to his will. Let us continue to pray for God's grace to accomplish his will.

"Listen to me, you who pursue righteousness, you who seek the LORD: look to the rock from which you were hewn" (Isaiah 51:1).

A Prayer for the Unity of the Church
O God the Father of our Lord Jesus Christ, our only Savior, the Prince of Peace: Give us grace seriously to lay to heart the great dangers we are in by our unhappy divisions; take away all hatred and prejudice, and whatever else may hinder us from godly union and concord; that, as there is but one Body and one Spirit, one hope of our calling, one Lord, one Faith, one Baptism, one God and Father of us all, so we may be all of one heart and of one soul, united in one holy bond of truth and peace, of faith and charity, and may with one mind and one mouth glorify thee; through Jesus Christ our Lord. Amen.

The exorcisms of baptism

Unfortunately, one of the liturgical treasures we have lost is the baptismal exorcisms. Actually, it has made a somewhat diminished return in the rites of the adult catechumenate as found in the Book of Occasional Services.

In the first Book of Common Prayer of 1549, as in the liturgy used before the Prayer Books, there was an exorcism of the candidate for baptism. The three exorcisms (plus the "eph-phatha") were reduced to one by Cranmer.

Now, when you hear exorcisms, don’t think of all the exorcism movies you’ve seen. That’s not exactly what we’re talking about here (though it could come to that). It’s more what you might call a decontamination ritual. Elements such as salt and water are also exorcised before they are set apart for sanctification.

Remember, in the ancient world almost all converts are coming from paganism with its sometimes demonic rituals and incantations; it was but another way purging and leaving all those influences behind when coming to Christ and entering his church.

Of course, one could ask if the modern man have any less need for God to expel all the corruption, wickedness, and demonic influences that come from a life immersed in the temptations of the world, the flesh, and the devil.

In the first Prayer Book, after an opening prayer the minister is directed to makes a cross with the oil of catechumens on the forehead and chest of the baptismal candidate, saying, “Receive the sign of the holy cross, both in thy forehead and in thy breast, in token that thou shalt not be afraid to confess thy faith in Christ crucified, and manfully to fight under his banner against sin, the world, and the devil, and to continue as his faithful soldier and servant unto life’s end.”

Then the priest says, “I command thee, unclean spirit, in the Name of the Father, and of the Son, and of the Holy Ghost, that thou come out and depart from this person whom our Lord Jesus Christ hath vouchsafed to call to his holy Baptism, to be a member of his Body and of his holy congregation. Therefore, thou cursed spirit, remember thy sentence, remember thy judgment, remember the day is at hand, wherein thou shalt burn in fire everlasting prepared for thee and thy angels. And presume not hereafter to exercise any tyranny toward this person, whom Christ hath bought with his precious blood, and by his holy Baptism calleth to be of his flock.”

This all became a simple line in most of the Prayer Books that followed: “…grant that all sinful affections may die in him…” Perhaps the anointing and exorcism of the first Prayer Book could be reintroduced just before the examination of the candidates for baptism. Or we could just go back to the baptismal rite of the first Prayer Book or the rite used before that, both of which are quite sound and don't really need to be improved upon.