A Christening Ritual

An event of special meaning to me and my family was the christening of my nephew and godson, Hugh Maxmillian McCrea III. A christening is an a ritual, a “ceremony . . . that enact[s] deeply held beliefs or values” (Sims & Stephens, p. 94). My brother and sister-in-law, as Catholics, planned to raise their child with their same religious beliefs and values. Hugh’s christening marked his new beginning, signifying a change in his status - his new identity as a Catholic, named for his paternal grandfather and father (Sims & Stephens, p. 105). The christening was meant to be a “significant expression of” family identity and Catholic beliefs and values (Sims & Stephens, p. 95). His christening was a naming ritual, and as well it had some attributes of a rite of passage ritual not only for the baby, but also his godparents (Sims & Stephens, p. 110, 120).

Hugh was born in November, 1979. The following January the christening took place. This was a high-context ritual as it was a formalized, planned event (Sims & Stephens, p. 99). It was planned in advance with invitations sent to family and close friends. As godparents-to-be, both my brother-in-law and I were required to attend a training class at the church to understand what it would mean to be a godparent throughout Hugh’s life. The christening was structured and controlled, conducted by a Catholic priest and held in a formal setting with everyone dressed in their finery (Sims & Stephens, p. 95, 99). Hugh wore the traditional baptism costume, a long, white cotton and lace gown, silk booties and a christening cap that tied beneath his chin (Sims & Stephens, p. 95). He was wrapped in a silk baby blanket.

This was a standard, repetitive ceremony, patterned after other Catholic christenings (Sims & Stephens, p. 95). However, the traditional protocol was not completely followed as I am a Protestant, and it is not standard for a non-Catholic to be a godparent. Because I was not a member of the Catholic Church (not in their folk group), the Church required me to prepare differently, taking extra steps to ready for Hugh’s christening.

The christening event was a combination of both a sacred ritual and a secular ritual (Sims & Stephens, p. 102). The christening was held in a local Catholic Church in Houston, Texas and was a religious, sacred Catholic ceremony including prayers, religious music, bible scripture, blessings, the symbolic anointment of water on Hugh’s head symbolizing the cleansing of his soul, and the announcement of his name and that of his godparents, all reflecting an action-driven tradition (Sims & Stephens, p. 97). The formal christening brought together verbal (prayers and songs), customary (gestures and movements) and material (costumes) folklore (Sims & Stephens, p. 95). The celebration that followed the christening at my brother’s home was a secular, less formal conclusion of the event, with food and drink, laughter, baby gifts and fanfare, and a few diaper changes. The party was a way to congratulate the parents and godparents, and a chance for friends and family to personally welcome Hugh into the family and the church.

The christening was framed initially with everyone arriving at the church at the designated time, taking a seat and then the music beginning, heralding Hugh, his parents, and his godparents-to-be to the altar (Sims & Stephens, p. 97). The conclusion was framed by the party reception and a toast to Hugh’s future.

This Christening ceremony was an outward expression, emphasizing Hugh’s parents’ beliefs in their religion and their love for his grandfather, so much so to name Hugh after him (Sims & Stephens, p. 96). Hugh’s christening initiated “an important stage of his life”, a newly baptized baby with new godparents who also entered a new stage in their lives, one committed to helping support and guide Hugh’s future (Sims & Stephens, p. 94, 113).

This blog entry is my response to the Chapter Four Reflection Question.


References

Sims, M. C., & Stephens, M. (2005). Living folklore. Utah: Utah State University Press.