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THE SACRAMENT OF BAPTISM
Importance
of Instruction on Baptism
Names
of this Sacrament
Definition
of Baptism
Constituent Elements
of Baptism
Matter
of Baptism
Testimony
of Scripture Concerning the Matter of
Baptism
Figures
Prophecies
Fitness
Chrism Added
to Water for Solemn Baptism
Form
of Baptism
Words
of the Form
Essential
and Non-Essential Words of the Form
Baptism
in the Name of Christ
Administration of Baptism
Institution
of Baptism
Baptism Instituted
at Christ's Baptism
Baptism Made Obligatory After Christ's
Resurrection
Reflection
The Ministers of Baptism
Bishops
and Priests the Ordinary Ministers
Deacons Extraordinary Ministers
of Baptism
Ministers
in Case of Necessity
The Sponsors at Baptism
Why Sponsors
are Required at Baptism
Antiquity
of this Law
Affinity Contracted
by Sponsors
Duties
of Sponsors
Who May
Not Be Sponsors
Number
of Sponsors
Necessity of Baptism
Infant Baptism:
Its Necessity
Infants Receive
the Graces of Baptism
Baptism
of Infants Should Not Be Delayed
Baptism
of Adults
They Should Not Delay
Their Baptism Unduly
Ordinarily They
Are Not Baptized at Once
In Case
of Necessity Adults May Be Baptized at
Once
Dispositions for Baptism
Intention
Faith
Repentance
Advantages
to be Derived From These Reflections
Effects of Baptism
First Effect
of Baptism: Remission of Sin
Concupiscence Which Remains After Baptism
is No
Sin
Further Proof
of the First Effect of Baptism
The Second Effect
of Baptism: Remission of All
Punishment Due to Sin
Baptism Does Not Exempt From Penalties
of the
Civil Law
Baptism Remits
the Punishment Due to Original
Sin After Death
Baptism Does Not Free Us From
the Miseries of
Life
Baptism
a Source of Happiness to the Christian
Even in This Life
Third Effect
of Baptism: Grace of Regeneration
Fourth Effect
of Baptism: Infused Virtues and
Incorporation with Christ
Why
the Practice of Virtue is Difficult Even
After Baptism
Fifth Effect
of Baptism: Character of Christian
Baptism Not
to Be Repeated
In Conditional Baptism
the Sacrament is Not
Repeated
Sixth Effect
of Baptism: Opening the Gates of
Heaven
Effects
of Baptism Foreshadowed in the Baptism of Christ
Measure
in Which Those Effects Are Obtained
Ceremonies of Baptism
Their Importance
Three Classes
of Ceremonies in Baptism
Ceremonies That Are Observed Before Coming
to the Font: Consecration of Baptismal Water
The Person
to be Baptized Stands at the Church
Door
Catechetical Instruction
The Exorcism
The Salt
The Sign
of the Cross
The Saliva
The Ceremonies Observed After Coming
to the
Font
The Renunciation
of Satan
The Profession
of Faith
The Wish
to be Baptized
The Ceremonies That Follow Baptism: Chrism
The White Garment
The Lighted Candle
The Name Given
in Baptism
Recapitulation
THE SACRAMENT OF BAPTISM
Importance
of Instruction on Baptism
From what has been hitherto said on the Sacraments
in general, we may judge how necessary it is, to a proper understanding
of the doctrines of the Christian faith and to the practice of Christian
piety, to know what the Catholic Church proposes for our belief on each
Sacrament in particular.
Whoever reads the Apostle carefully will
unhesitatingly conclude that a perfect knowledge of Baptism is
particularly necessary to the faithful. For not only frequently, but
also in language the most energetic, in language full of the Spirit of
God, he renews the recollection of this mystery, declares its divine
character, and in it places before us the death, burial and Resurrection
of our Lord as objects both of our contemplation and imitation.
Pastors, therefore, can never think that they have
bestowed sufficient labor and attention on the exposition of this
Sacrament. Besides the Vigils of Easter and Pentecost, days on which the
Church used to celebrate this Sacrament with the greatest devotion and
special solemnity, and on which particularly, according to ancient
practice, its divine mysteries were to be explained, pastors should also
take occasion at other times to make it the subject of their
instructions.
For this purpose a most convenient opportunity
would seem to present itself whenever a pastor, being about to
administer this Sacrament, finds himself surrounded by a considerable
number of the faithful. On such occasions, it is true, his exposition
cannot embrace everything that regards Baptism; but it will then be much
easier to develop one or two points when the faithful can contemplate
with a pious and attentive mind the meaning of those things which they
hear and at the same time see it illustrated by the sacred ceremonies of
Baptism. Each person, reading a lesson of admonition in the person of
him who is receiving Baptism, will call to mind the promises by which he
bound himself to God when he was baptized, and will reflect whether his
life and conduct have been such as are promised by the profession of
Christianity.
Names of This Sacrament
In order that the treatment of the subject may be
clear, we must explain the nature and substance of Baptism, premising,
however, an explanation of the word itself.
The word baptism, as is well known, is of Greek
derivation. Although used in Sacred Scripture to express not only that
ablution which forms part of the Sacrament, but also every species of
ablution, and sometimes, figuratively, to express sufferings; yet it is
employed by ecclesiastical writers to designate not every sort of bodily
ablution, but that which forms part of the Sacrament and is administered
with the prescribed form of words. In this sense the Apostles very
frequently make use of the word in accordance with the institution of
Christ the Lord.
This Sacrament the holy Fathers designate also by
other names. St. Augustine informs us that it was sometimes called the
Sacrament of Faith, because by receiving it we profess our faith in all
the doctrines of Christianity.
By others it was termed Illumination, because by
the faith which we profess in Baptism the heart is illumined; for as the
Apostle also says, alluding to the time of Baptism, call to mind the
former days, wherein, being illumined, you endured a great fight of
afflictions. Chrysostom, in his sermon to the baptized, calls it a
purgation, because through it we purge away the old leaven, that we may
become a new paste. He also calls it a burial, a planting, and the cross
of Christ, the reasons for all which appellations may be gathered from
the Epistle to the Romans.
St. Denis calls it the beginning of the most holy
Commandments, for this obvious reason, that Baptism is, as it were, the
gate through which we enter into the fellowship of the Christian life,
and begin thenceforward to obey the Commandments. So much should be
briefly explained concerning the name (of this Sacrament).
Definition of Baptism
With regard to the definition of Baptism, although
many can be given from sacred writers, nevertheless that which may be
gathered from the words of our Lord recorded in John, and of the Apostle
to the Ephesians, appears the most appropriate and suitable. Unless,
says our Lord, a man be born again of water and the Holy Ghost, he
cannot enter into the kingdom of God; and, speaking of the Church, the
Apostle says, cleansing it by the laver of water in the word of life.
Thus it follows that Baptism may be rightly and accurately defined: The
Sacrament of regeneration by water in the word. By nature we are born
from Adam children of wrath, but by Baptism we are regenerated in
Christ, children of mercy. For He gave power to men to be made the sons
of God, to them that believe in his name, who are born, not of blood,
nor of the will of the flesh, nor of the will of man, but of God.
Constituent Elements
of Baptism
But define Baptism as we may, the faithful are to
be informed that this Sacrament consists of ablution, accompanied
necessarily, according to the institution of our Lord, by certain solemn
words. This is the uniform doctrine of the holy Fathers, as is proved by
the following most explicit testimony of St. Augustine: The word is
joined to the element, and it becomes a Sacrament.
It is all the more necessary to impress this on
the minds of the faithful lest they fall into the common error of
thinking that the baptismal water, preserved in the sacred font,
constitutes the Sacrament. The Sacrament of Baptism can be said to exist
only when we actually apply the water to someone by way of ablution,
while using the words appointed by our Lord.
Matter of Baptism
Now since we said above, when treating of the
Sacraments in general, that every Sacrament consists of matter and form,
it is therefore necessary that pastors point out what constitutes each
of these in Baptism. The matter, then, or element of this Sacrament, is
any sort of natural water, which is simply and without qualification
commonly called water, be it sea water, river water, water from a pond,
well or fountain.
Testimony
of Scripture Concerning the Matter of
Baptism
For the Savior taught that unless a man be born
again of water and the Holy Ghost, he cannot enter into the kingdom of
God. The Apostle also says that the Church was cleansed by the laver of
water; and in the Epistle of St. John we read these words: There are
three that give testimony on earth: the spirit, and the water, and the
blood. Scripture affords other proofs which establish the same truth.
When, however, John the Baptist says that the Lord
will come who will baptize in the Holy Ghost, and in fire, that is by no
means to be understood of the matter of Baptism; but should be applied
either to the interior operation of the Holy Ghost, or at least to the
miracle performed on the day of Pentecost, when the Holy Ghost descended
on the Apostles in the form of fire, as was foretold by Christ our Lord
in these words: John indeed baptized with water, but you shall be baptized
with the Holy Ghost, not many days hence.
Figures
The same was also signified by the Lord both by
figures and by prophecies, as we know from Holy Scripture. According to
the Prince of the Apostles in his first Epistle, the deluge which
cleansed the world because the wickedness of men was great on the earth,
and all the thought of their heart was bent upon evil, was a figure and
image of this water. To omit the cleansing of Naaman the Syrian, and the
admirable virtue of the pool of Bethsaida, and many similar types,
manifestly symbolic of this mystery, the passage through the Red Sea,
according to St. Paul in his Epistle to the Corinthians, was typical of
this same water.
Prophecies
With regard to the predictions, the waters to
which the Prophet Isaias so freely invites all that thirst, and those
which Ezechiel in spirit saw issuing from the Temple, and also the
fountain which Zachary foresaw, open to the house of David, and to the
inhabitants of Jerusalem: for the washing of the sinner, and of the
unclean woman, were, no doubt, intended to indicate and express the
salutary waters of Baptism.
Fitness
The propriety of constituting water the matter of
Baptism, of the nature and efficacy of which it is at once expressive,
St. Jerome, in his Epistle to Oceanus, proves by many arguments.
Upon this subject pastors can teach in the first
place that water, which is always at hand and within the reach of all,
was the fittest matter of a Sacrament which is necessary to all for
salvation. In the next place water is best adapted to signify the effect
of Baptism. It washes away uncleanness, and is, therefore, strikingly
illustrative of the virtue and efficacy of Baptism, which washes away
the stains of sin. We may also add that, like water which cools the
body, Baptism in a great measure extinguishes the fire of concupiscence.
Chrism Added
to Water for Solemn Baptism
But it should be noted that while in case of
necessity simple water unmixed with any other ingredient is sufficient
for the matter of this Sacrament, yet when Baptism is administered in
public with solemn ceremonies the Catholic Church, guided by Apostolic
tradition, has uniformly observed the practice of adding holy chrism
which, as is clear, more fully signifies the effect of Baptism. The
people should also be taught that although it may sometimes be doubtful
whether this or that water be genuine, such as the perfection of the
Sacrament requires, it can never be a subject of doubt that the only
matter from which the Sacrament of Baptism can be formed is natural
water.
Form of Baptism
Having carefully explained the matter, which is
one of the two parts of which Baptism consists, pastors must show equal
diligence in explaining the form, which is the other essential part. In
the explanation of this Sacrament a necessity of increased care and
study arises, as pastors will perceive, from the circumstance that the
knowledge of so holy a mystery is not only in itself a source of
pleasure to the faithful, as is generally the case with regard to
religious knowledge, but also very desirable for almost daily practical
use. As we shall explain in its proper place, circumstances often arise
where Baptism requires to be administered by the laity, and most
frequently by women; and it therefore becomes necessary to make all the
faithful, indiscriminately, well acquainted with whatever regards the
substance of this Sacrament.
Words of the Form
Pastors, therefore, should teach, in clear,
unambiguous language, intelligible to every capacity, that the true and
essential form of Baptism is: I baptize thee in the name of the Father,
and of the Son, and of the Holy Ghost. For so it was delivered by our
Lord and Savior when, as we read in St. Matthew He gave to His Apostles
the command: Going,...teach ye all nations: baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost.
By the word baptizing, the Catholic Church,
instructed from above, most justly understood that the form of the
Sacrament should express the action of the minister; and this takes
place when he pronounces the words, I baptize thee.
Besides the minister of the Sacrament, the person
to be baptized and the principal efficient cause of Baptism should be
mentioned. The pronoun thee, and the distinctive names of the Divine
Persons are therefore added. Thus the complete form of the Sacrament is
expressed in the words already mentioned: I baptize thee in the name of
the Father, and of the Son, and of the Holy Ghost.
Baptism is the work not of the Son alone, of whom
St. John says, He it is that baptizeth, but of the Three Persons of the
Blessed Trinity together. By saying, however, in the name, not in the
names, we distinctly declare that in the Trinity there is but one Nature
and Godhead. The word name is here referred not to the Persons, but to
the Divine Essence, virtue and power, which are one and the same in
Three Persons.
Essential
and Non-Essential Words of the Form
It is, however, to be observed that of the words
contained in this form, which we have shown to be the complete and
perfect one, some are absolutely necessary, so that the omission of them
renders the valid administration of the Sacrament impossible; while
others on the contrary, are not so essential as to affect its validity.
Of the latter kind is the word ego (I), the force
of which is included in the word baptizo (I baptize). Nay more, the
Greek Church, adopting a different manner of expressing the form, and
being of opinion that it is unnecessary to make mention of the minister,
omits the pronoun altogether. The form universally used in the Greek
Church is: Let this servant of Christ be baptized in the name of the
Father, and of the Son, and of the Holy Ghost. It appears, however, from
the decision and definition of the Council of Florence, that those who
use this form administer the Sacraments validly, because the words
sufficiently express what is essential to the validity of Baptism, that
is, the ablution which then takes place.
Baptism
in the Name of Christ
If at any time the Apostles baptized in the name
of the Lord Jesus Christ only, we can be sure they did so by the
inspiration of the Holy Ghost, in order, in the infancy of the Church,
to render their preaching more illustrious by the name of Jesus Christ,
and to proclaim more effectually His divine and infinite power. If,
however, we examine the matter more closely, we shall find that such a
form omits nothing which the Savior Himself commands to be observed;
for he who mentions Jesus Christ implies the Person of the Father, by
whom, and that of the Holy Ghost, in whom, He was anointed.
And yet, the use of this form by the Apostles
seems rather doubtful if we accept the opinions of Ambrose and Basil,
holy Fathers eminent for sanctity and authority, who interpret baptism
in the name of Jesus Christ to mean the Baptism instituted by Christ our
Lord, as distinguished from that of John, and who say that the Apostles
did not depart from the ordinary and usual form which comprises the
distinct names of the Three Persons. Paul also, in his Epistle to the
Galatians, seems to have expressed himself in a similar manner, when he
says: As many of you as have been baptized in Christ, have put on
Christ, meaning that they were baptized in the faith of Christ, but with
no other form than that which the same Savior our Lord had commanded to
be observed.
Administration of Baptism
What has been said on the matter and form, which
are required for the essence of the Sacrament, will be found sufficient
for the instruction of the faithful; but as in the administration of the
Sacrament the legitimate manner of ablution should also be observed,
pastors should teach the doctrine of this point also.
They should briefly explain that, according to the
common custom and practice of the Church, Baptism may be administered in
three ways, by immersion, infusion or aspersion.
Whichever of these rites be observed, we must
believe that Baptism is rightly administered. For in Baptism water is
used to signify the spiritual ablution which it accomplishes, and on
this account Baptism is called by the Apostle a laver. Now this ablution
is not more really accomplished by immersion, which was for a
considerable time the practice in the early ages of the Church, than by
infusion, which we now see in general use, or by aspersion, which there
is reason to believe was the manner in which Peter baptized, when on one
day he converted and gave Baptism to about three thousand souls.
It is a matter of indifference whether the
ablution be performed once or thrice. For it is evident from the Epistle
of St. Gregory the Great to Leander that Baptism was formerly and may
still be validly administered in the Church in either way. The faithful,
however, should follow the practice of the particular Church to which
they belong.
Pastors should be particularly careful to observe
that the baptismal ablution is not to be applied indifferently to any
part of the body, but principally to the head, which is the seat of all
the internal and external senses; and also that he who baptizes is to
pronounce the sacramental words which constitute the form, not before or
after, but when performing the ablution.
Institution of Baptism
When these things have been explained, it will
also be expedient to teach and remind the faithful that, in common with
the other Sacraments, Baptism was instituted by Christ the Lord. On this
subject the pastor should frequently teach and point out that there are
two different periods of time which relate to Baptism, one, the period
of its institution by the Redeemer; the other, the establishment of the
law regarding its reception.
Baptism
Instituted at Christ's Baptism
With regard to the former, it is clear that this
Sacrament was instituted by our Lord when, having been baptized by John,
He gave to water the power of sanctifying. St. Gregory Nazianzen and St.
Augustine testify that to water was then imparted the power of
regenerating to spiritual life. In another place St. Augustine says:
From the moment that Christ is immersed in water, water washes away all
sins. And again: The Lord is baptized, not because He had need to be
cleansed, but in order that, by the contact of His pure flesh, He might
purify the waters and impart to them the power of cleansing.
A very strong argument to prove that Baptism was
then instituted by our Lord might be afforded by the fact the most Holy
Trinity, in whose name Baptism is conferred, manifested Its divine
presence on that occasion. The voice of the Father was heard, the Person
of the Son was present, the Holy Ghost descended in the form of a dove;
and the heavens, into which we are enabled to enter by Baptism, were
thrown open.
Should anyone desire to know how our Lord has
endowed water with a virtue so great, so divine, this indeed transcends
the power of the human understanding. Yet this we can know, that when
our Lord was baptized, water, by contact with His most holy and pure
body, was consecrated to the salutary use of Baptism, in such a way,
however, that, although instituted before the Passion, we must believe
that this Sacrament derives all its virtue and efficacy from the
Passion, which is the consummation, as it were, of all the actions of
Christ.
Baptism Made Obligatory After Christ's
Resurrection
The second period to be distinguished, that is,
the time when the law of Baptism was made, also admits of no doubt. Holy
writers are unanimous in saying that after the Resurrection of our Lord,
when He gave to His Apostles the command to go and teach all nations: baptizing
them in the name of the Father, and of the Son, and of the
Holy Ghost, the law of Baptism became obligatory on all who were to be
saved.
This is inferred from the authority of the Prince
of the Apostles when he says: Who hath regenerated us into a lively
hope, by the resurrection of Jesus Christ from the dead; and also from
what Paul says of the Church: He delivered himself up for it: that he
might sanctify it, cleansing it by the laver of water in the word of
life. By both Apostles the obligation of Baptism seems to be referred to
the time which followed the death of our Lord. Hence we can have no
doubt that the words of the Savior: Unless a man be born again of water
and the Holy Ghost, he cannot enter into the kingdom of God, refer also
to the same time which was to follow after His Passion.
Reflection
If, then, pastors explain these truths accurately,
there can be no doubt that the faithful will recognize the high dignity
of this Sacrament and venerate it with the most profound piety,
particularly when they reflect that each of them receives in Baptism by
the interior operation of the Holy Ghost the same glorious and most
ample gifts which were so strikingly manifested by miracles at the
Baptism of Christ the Lord.
Were our eyes, like those of the servant of
Eliseus, opened to see heavenly things, who can be supposed so senseless
as not to be lost in rapturous admiration of the divine mysteries of
Baptism! When, therefore, the riches of this Sacrament are unfolded to
the faithful by the pastor, so as to enable them to behold them, if not
with the eyes of the body, yet with those of the soul illumined by the
light of faith, may we not anticipate similar results?
The Ministers of Baptism
In the next place, it appears not only expedient,
but necessary to say who are ministers of this Sacrament; both in order
that those to whom this office is specially confided may study to
perform its functions religiously and holily; and that no one,
outstepping, as it were, his proper limits, may unseasonably take
possession of, or arrogantly assume, what belongs to another; for, as
the Apostle teaches, order is to be observed in all things.
Bishops
and Priests the Ordinary Ministers
The faithful, therefore, are to be informed that
of those (who administer Baptism) there are three gradations. Bishops
and priests hold the first place. To them belongs the administration of
this Sacrament, not by any extraordinary concession of power, but by
right of office; for to them, in the persons of the Apostles, was
addressed the command of our Lord: Go, baptize. Bishops, it is true, in
order not to neglect the more weighty charge of instructing the
faithful, have generally left its administration to priests. But the
authority of the Fathers and the usage of the Church prove that priests
exercise this function by their own right, so much so that they may baptize
even in the presence of the Bishop. Ordained to consecrate the
Holy Eucharist, the Sacrament of peace and unity, it was fitting that
they be invested with power to administer all those things which are
required to enable others to participate in that peace and unity. If,
therefore, the Fathers have at any time said that without the leave of
the Bishop the priest has not the right to baptize, they are to be
understood to speak of that Baptism only which was administered on
certain days of the year with solemn ceremonies.
Deacons Extraordinary Ministers
of Baptism
Next among the ministers are deacons, for whom, as
numerous decrees of the holy Fathers attest it is not lawful without the
permission of the Bishop or priest to administer this Sacrament.
Ministers
in Case of Necessity
Those who may administer Baptism in case of
necessity, but without its solemn ceremonies, hold the last place; and
in this class are included all, even the laity, men and women, to
whatever sect they may belong. This office extends in case of necessity,
even to Jews, infidels and heretics, provided, however, they intend to
do what the Catholic Church does in that act of her ministry. These
things were established by many decrees of the ancient Fathers and
Councils; and the holy Council of Trent denounces anathema against those
who dare to say, that Baptism, even when administered by heretics, in
the name of the Father, and of the Son, and of the Holy Ghost, with the
intention of doing what the Church does, is not true Baptism.
And here indeed let us admire the supreme goodness
and wisdom of our Lord. Seeing the necessity of this Sacrament for all,
He not only instituted water, than which nothing can be more common, as
its matter, but also placed its administration within the power of all.
In its administration, however, as we have already observed, all are not
allowed to use the solemn ceremonies; not that rites and ceremonies are
of higher dignity, but because they are less necessary than the
Sacrament.
Let not the faithful, however, imagine that this
office is given promiscuously to all, so as to do away with the
propriety of observing a certain precedence among those who are its
ministers. When a man is present a woman should not baptize; an
ecclesiastic takes precedence over a layman, and a priest over a simple
ecclesiastic. Midwives, however, when accustomed to its administration,
are not to be found fault with if sometimes, when a man is present who
is unacquainted with the manner of its administration, they perform what
may otherwise appear to belong more properly to men.
The Sponsors at Baptism
Besides the ministers who, as just explained,
confer Baptism, another class of persons, according to the most ancient
practice of the Church, is admitted to assist at the baptismal font. In
former times these were commonly called by sacred writers receivers,
sponsors or sureties, and are now called godfathers and godmothers. As
this is an office pertaining almost to all the laity, pastors should
explain it with care, so that the faithful may understand what is
chiefly necessary for its proper performance.
Why Sponsors
Are Required at Baptism
In the first instance it should be explained why
at Baptism, besides those who administer the Sacrament, godparents and
sponsors are also required. The propriety of the practice will at once
appear to all if they recollect that Baptism is a spiritual regeneration
by which we are born children of God; for of it St. Peter says: As
newborn infants, desire the rational milk without guile. As, therefore,
every one, after his birth, requires a nurse and instructor by whose
assistance and attention he is brought up and formed to learning and
useful knowledge, so those, who, by the waters of Baptism, begin to live
a spiritual life should be entrusted to the fidelity and prudence of
some one from whom they may imbibe the precepts of the Christian
religion and may be brought up in all holiness, and thus grow gradually
in Christ, until, with the Lord's help, they at length arrive at perfect
manhood.
This necessity must appear still more imperative,
if we recollect that pastors, who are charged with the public care of
parishes have not sufficient time to undertake the private instruction
of children in the rudiments of faith.
Antiquity of this Law
Concerning this very ancient practice we have this
noteworthy testimony of St. Denis: It occurred to our divine leaders (so
he called the Apostles), and they in their wisdom ordained that infants
should be introduced (into the Church) in this holy manner that their
natural parents should deliver them to the care of some one well skilled
in divine things, as to a master under whom, as a spiritual father and
guardian of his salvation in holiness, the child should lead the
remainder of his life. The same doctrine is confirmed by the authority
of Hyginus.
Affinity Contracted By Sponsors
The Church, therefore, in her wisdom has ordained
that not only the person who baptizes contracts a spiritual affinity
with the person baptized, but also the sponsor with the godchild and its
natural parents, so that between all these marriage cannot be lawfully
contracted, and if contracted, it is null and void.
Duties of Sponsors
The faithful are also to be taught the duty of
sponsors; for such is the negligence with which this office is treated
in the Church that only the bare name of the function remains, while
none seem to have the least idea of its sanctity. Let all sponsors,
then, at all times recollect that they are strictly bound by this law to
exercise a constant vigilance over their spiritual children, and
carefully to instruct them in the maxims of a Christian life; so that
these may show themselves throughout life to be what their sponsors
promised in the solemn ceremony.
On this subject let us hear the words of St.
Denis. Speaking in the person of the sponsor he says: I promise, by my
constant exhortations to induce this child, when he comes to a knowledge
of religion, to renounce every thing opposed (to his Christian calling)
and to profess and perform the sacred promises which he now makes.
St. Augustine also says: I most especially
admonish you, men and women, who have acquired godchildren through
Baptism, to consider that you stood as sureties before God, for those
whom you received at the sacred font. Indeed it preeminently becomes
every man, who undertakes any office, to be indefatigable in the
discharge of its duties; and he who promised to be the teacher and
guardian of another should never allow to be deserted him whom he once
received under his care and protection as long as he knows the latter to
stand in need of either.
Speaking of this same duty of sponsors, St.
Augustine sums up in a few words the lessons of instruction which they
are bound to impart to their spiritual children. They ought, he says, to
admonish them to observe chastity, love justice, cling to charity; and
above all they should teach them the Creed, the Lord's Prayer, the Ten
Commandments, and the rudiments of the Christian religion.
Who May Not Be Sponsors
It is easy, therefore, to decide who are
inadmissible to this holy guardianship, that is, those who are unwilling
to discharge its duties with fidelity, or who cannot do so with care and
accuracy.
Wherefore, besides the natural parents, who, to
mark the great difference that exists between this spiritual and the
carnal bringing up of youth, are not permitted to undertake this charge,
heretics, Jews and infidels are on no account to be admitted to this
office, since their thoughts and efforts are continually employed in
darkening by falsehood the true faith and in subverting all Christian
piety.
Number of Sponsors
The number of sponsors is limited by the Council
of Trent to one godfather or one godmother, or at most, to a godfather
and a godmother; because a number of teachers may confuse the order of
discipline and instruction, and also because it was necessary to prevent
the multiplication of affinities which would impede a wider diffusion of
society by means of lawful marriage.
Necessity of Baptism
If the knowledge of what has been hitherto
explained be, as it is, of highest importance to the faithful, it is no
less important to them to learn that the law of Baptism, as established
by our Lord, extends to all, so that unless they are regenerated to God
through the grace of Baptism, be their parents Christians or infidels,
they are born to eternal misery and destruction. Pastors, therefore,
should often explain these words of the Gospel: Unless a man be born
again of water and the Holy Ghost, he cannot enter into the kingdom of
God.
Infant
Baptism: Its Necessity
That this law extends not only to adults but also
to infants and children, and that the Church has received this from
Apostolic tradition, is confirmed by the unanimous teaching and
authority of the Fathers.
Besides, it is not to be supposed that Christ the
Lord would have withheld the Sacrament and grace of Baptism from
children, of whom He said: Suffer the little children, and forbid them
not to come to me; for the kingdom of heaven is for such; whom also
He embraced, upon whom He imposed hands, to whom He gave His blessing.
Moreover, when we read that an entire family was baptized
by Paul, it is sufficiently obvious that the children of the
family must also have been cleansed in the saving font.
Circumcision, too, which was a figure of Baptism,
affords strong argument in proof of this practice. That children were
circumcised on the eighth day is universally known. If then
circumcision, made by hand, in despoiling of the body of the flesh, was
profitable to children, it is clear that Baptism, which is the
circumcision of Christ, not made by hand, is also profitable to them.
Finally, as the Apostle teaches, if by one man's
offence death reigned through one, much more they who receive abundance
of grace, and of the gift, and of justice, shall reign in life through
one, Jesus Christ. If, then, through the transgression of Adam, children
inherit original sin, with still stronger reason can they attain through
Christ our Lord grace and justice that they may reign in life. This,
however, cannot be effected otherwise than by Baptism.
Pastors, therefore, should inculcate the absolute
necessity of administering Baptism to infants, and of gradually
forming their tender minds to piety by education in the Christian
religion. For according to these admirable words of the wise man: A
young man according to his way, even when he is old, he will not depart
from it.
Infants Receive
the Graces of Baptism
It may not be doubted that in Baptism infants
receive the mysterious gifts of faith. Not that they believe with the
assent of the mind, but they are established in the faith of their
parents, if the parents profess the true faith; if not - to use the
words of St. Augustine - then in that of the universal society of the
saints; for they are rightly said to be presented for Baptism by all
those to whom their initiation in that sacred rite is a source of joy,
and by whose charity they are united to the communion of the Holy Ghost.
Baptism
of Infants Should Not Be Delayed
The faithful are earnestly to be exhorted to take
care that their children be brought to the church, as soon as it can be
done with safety, to receive solemn Baptism. Since infant children have
no other means of salvation except Baptism, we may easily understand how
grievously those persons sin who permit them to remain without the grace
of the Sacrament longer than necessity may require, particularly at an
age so tender as to be exposed to numberless dangers of death.
Baptism of Adults
With regard to those of adult age who enjoy the
perfect use of reason, persons, namely, born of infidel parents, the
practice of the primitive Church points out that a different manner of
proceeding should be followed. To them the Christian faith is to be
proposed; and they are earnestly to be exhorted, persuaded and invited
to embrace it.
They Should Not Delay Their Baptism Unduly
If converted to the Lord God, they are then to be
admonished not to defer the Sacrament of Baptism beyond the time
prescribed by the Church. For since it is written, delay not to be
converted to the Lord, and defer it not from day to day, they are to be
taught that in their regard perfect conversion consists in regeneration
by Baptism. Besides, the longer they defer Baptism, the longer are they
deprived of the use and graces of the other Sacraments, by which the
Christian religion is practiced, since the other Sacraments are
accessible through Baptism only.
They are also deprived of the abundant fruits of
Baptism, the waters of which not only wash away all the stains and
defilements of past sins, but also enrich us with divine grace which
enables us to avoid sin for the future and preserve righteousness and
innocence, which constitute the sum of a Christian life, as all can
easily understand.
Ordinarily They Are Not
Baptized at Once
On adults, however, the Church has not been
accustomed to confer the Sacrament of Baptism at once, but has ordained
that it be deferred for a certain time. The delay is not attended with
the same danger as in the case of infants, which we have already
mentioned; should any unforeseen accident make it impossible for adults
to be washed in the salutary waters, their intention and determination
to receive Baptism and their repentance for past sins, will avail them
to grace and righteousness.
Nay, this delay seems to be attended with some
advantages. And first, since the Church must take particular care that
none approach this Sacrament through hypocrisy and dissimulation, the
intentions of such as seek Baptism, are better examined and ascertained.
Hence it is that we read in the decrees of ancient Councils that Jewish
converts to the Catholic faith, before admission to Baptism, should
spend some months in the ranks of the catechumens.
Furthermore, the candidate for Baptism is thus
better instructed in the doctrine of the faith which he is to profess,
and in the practices of the Christian life. Finally, when Baptism is
administered to adults with solemn ceremonies on the appointed days of
Easter and Pentecost only greater religious reverence is shown to the
Sacrament.
In Case
of Necessity Adults May Be Baptized at
Once
Sometimes, however, when there exists a just and
necessary cause, as in the case of imminent danger of death, Baptism is
not to be deferred, particularly if the person to be baptized is well
instructed in the mysteries of faith. This we find to have been done by
Philip, and by the Prince of the Apostles, when without any delay, the
one baptized the eunuch of Queen Candace; the other, Cornelius, as soon
as they expressed a wish to embrace the faith.
Dispositions for Baptism
Intention
The faithful are also to be instructed in the
necessary dispositions for Baptism. In the first place they must desire
and intend to receive it; for as in Baptism we all die to sin and
resolve to live a new life, it is fit that it be administered to those
only who receive it of their own free will and accord; it is to be
forced upon none. Hence we learn from holy tradition that it has been
the invariable practice to administer Baptism to no individual without
previously asking him if he be willing to receive it. This disposition
even infants are presumed to have, since the will of the Church, which
promises for them, cannot be mistaken.
Insane, delirious persons who were once of sound
mind and afterwards became deranged, having in their present state no
wish to be baptized, are not to be admitted to Baptism, unless in danger
of death. In such cases, if previous to insanity they give intimation of
a wish to be baptized, the Sacrament is to be administered; without such
indication previously given it is not to be administered. The same rule
is to be followed with regard to persons who are unconscious.
But if they (the insane) never enjoyed the use of
reason, the authority and practice of the Church decide that they are to
be baptized in the faith of the Church, just as children are baptized before they come to the use of reason.
Faith
Besides a wish to be baptized, in order to obtain
the grace of the Sacrament, faith is also necessary. Our Lord and Savior
has said: He that believes and is baptized shall be saved.
Repentance
Another necessary condition is repentance for past
sins, and a fixed determination to avoid all sin in the future. Should
anyone desire Baptism and be unwilling to correct the habit of sinning,
he should be altogether rejected. For nothing is so opposed to the grace
and power of Baptism as the intention and purpose of those who resolve
never to abandon sin.
Seeing that Baptism should be sought with a view
to put on Christ and to be united to Him, it is manifest that he who
purposes to continue in sin should justly be repelled from the sacred
font, particularly since none of those things which belong to Christ and
His Church are to be received in vain, and since we well understand
that, as far as regards sanctifying and saving grace, Baptism is
received in vain by him who purposes to live according to the flesh, and
not according to the spirit. As far, however, as the Sacrament is
concerned, if the person who is rightly baptized intends to receive what
the Church administers, he without doubt validly receives the Sacrament.
Hence, to the vast multitude who, in compunction
of heart, as the Scripture says, asked him and the other Apostles what
they should do, the Prince of the Apostles answered: Do penance and be baptized
every one of you; and in another place he said: Be penitent,
therefore, and be converted, that your sins may be blotted out. Writing
to the Romans, St. Paul also clearly shows that he who is baptized should entirely die to sin; and he therefore admonishes us not to yield
our members as instruments of iniquity unto sin, but present ourselves
to God, as those who are alive from the dead.
Advantages
to be Derived From These Reflections
Frequent reflection upon these truths cannot fail,
in the first place, to fill the minds of the faithful with admiration
for the infinite goodness of God, who, uninfluenced by any other
consideration than that of His mercy, gratuitously bestowed upon us,
undeserving as we are, a blessing so extraordinary and divine as that of
Baptism.
If in the next place they consider how spotless
should be the lives of those who have been made the objects of such
munificence, they cannot fail to be convinced of the special obligation
imposed on every Christian to spend each day of his life in such
sanctity and fervor, as if on that very day he had received the
Sacrament and grace of Baptism.
Effects of Baptism
To inflame the minds of the faithful, however,
with a zeal for true piety, pastors will find no means more efficacious
than an accurate exposition of the effects of Baptism.
The effects of Baptism should be frequently
explained, in order that the faithful may be rendered more sensible of
the high dignity to which they have been raised, and may never suffer
themselves to be cast down therefrom by the snares or assaults of Satan.
First Effect
of Baptism: Remission of Sin
They are to be taught, in the first place, that
such is the admirable efficacy of this Sacrament that it remits original
sin and actual guilt, however unthinkable its enormity may seem.
This was foretold long before by Ezechiel, through
whom God said: I will pour upon you clean water, and you shall be
cleansed from all your filthiness. The Apostle also, writing to the
Corinthians, after having enumerated a long catalogue of sins, adds:
such you were, but you are washed, but you are sanctified.
That such was at all times the doctrine handed
down by holy Church is clear. By the generation of the flesh, says St.
Augustine in his book On the Baptism of Infants, we contract original
sin only; by the regeneration of the Spirit, we obtain forgiveness not
only of original, but also of actual sins. St. Jerome also, writing to
Oceanus, says: all sins are forgiven in Baptism.
To remove all further doubt on the subject, the
Council of Trent, after other Councils had defined this, declared it
anew, pronouncing anathema against those who should presume to think
otherwise, or should dare to assert that although sin is forgiven in
Baptism, it is not entirely removed or totally eradicated, but is cut
away in such a manner as to leave its roots still fixed in the soul. To
use the words of the same holy Council, God hates nothing in those who
are regenerated; for there remains nothing deserving of condemnation in
those who are truly buried with Christ by Baptism unto death, "who
walk not according to the flesh" but putting off the old man, and
putting on the new, who is created according to God, become innocent,
spotless, pure, upright, and beloved of God.
Concupiscence Which Remains After Baptism
is No
Sin
We must confess, however, that concupiscence, or
the fuel of sin, still remains, as the Council declares in the same
place. But concupiscence does not constitute sin, for, as St. Augustine
observes, in children who have been baptized the guilt of concupiscence
is removed, (the concupiscence itself) remains for probation; and in
another place he says: the guilt of concupiscence is pardoned in
Baptism, but its infirmity remains. For concupiscence which is the
effect of sin is nothing more than an appetite of the soul in itself
repugnant to reason. But if it is not accompanied by the consent of the
will or by negligence, it is very far from being sin.
When St. Paul says, I did not know concupiscence,
if the law did not say: Thou shalt not covet, he speaks not of
concupiscence itself, but of the fault of the will.
The same doctrine is taught by St. Gregory when he
says: If there are any who assert that in Baptism sin is but
superficially effaced, what could be more untrue than their statement?
By the Sacrament of faith the soul, entirely freed from sin, adheres to
God alone. In proof of this doctrine he has recourse to the testimony of
our Savior who says in St. John: He that is washed, needeth not but
to wash his feet, but is clean wholly.
Further Proof
of the First Effect of Baptism
Should anyone desire a striking figure and image
(of the efficacy of Baptism) let him consider the history of Naaman the
Syrian leper, of whom the Scriptures inform us that when he had washed
seven times in the waters of the Jordan he was so cleansed from his
leprosy that his flesh became like the flesh of a child.
The remission of all sin, original and actual, is
therefore the peculiar effect of Baptism. That this was the object of
its institution by our Lord and Savior is clearly stated by the Prince
of the Apostles, to say nothing of other testimonies, when he says: Do
penance and be baptized every one of you, in the name of Jesus Christ,
for the remission of sins.
The Second Effect
of Baptism: Remission of All
Punishment Due to Sin
In Baptism not only is sin forgiven, but with it
all the punishment due to sin is mercifully remitted by God. To
communicate the efficacy of the Passion of Christ our Lord is an effect
common to all the Sacraments; but of Baptism alone does the Apostle say,
that by it we die and are buried together with Christ.
Hence holy Church has always understood that to
impose those works of piety, usually called by the holy Fathers works of
satisfaction, on one who is to be cleansed in Baptism, would be
injurious to this Sacrament in the highest degree.
Nor is there any discrepancy between the doctrine
here taught and the practice of the primitive Church, which of old
commanded the Jews, when preparing for Baptism, to observe a fast of
forty successive days. (The fast thus imposed) was not enjoined as a
work of satisfaction; but those who had received Baptism were thus
admonished to devote some time to the uninterrupted exercise of fasting
and prayer in honor of so great a Sacrament.
Baptism Does Not Exempt From Penalties
of the
Civil Law
Although the remission by Baptism of the
punishments due to sin cannot be questioned, we are not to infer that it
exempts an offender from the punishments decreed by civil tribunals for
some grave crime. Thus a person sentenced to death is not rescued by
Baptism from the penalty ordained by the law.
We cannot, however, too highly commend the
religion and piety of those rulers who remit the sentence of the law,
that the glory of God may be the more strikingly displayed in His
Sacraments.
Baptism Remits
the Punishment Due to Original
Sin After Death
Baptism also remits all the punishment due to
original sin after this life, for through the merit of the death of our
Lord we are able to attain this blessing. By Baptism, as we have already
said, we die with Christ. For if, says the Apostle, we have been planted
together in the likeness of his death, we shall be also in the likeness
of his resurrection.
Baptism Does Not Free Us From
the Miseries of
Life
Should it be asked why immediately after Baptism
we are not exempt in this mortal life from misfortunes and restored by
the influence of this sacred ablution to that state of perfection in
which Adam, the father of the human race, was placed before his fall,
the answer will be that there are two chief reasons for this.
In the first place we who by Baptism are united
to, and become members of Christ's body, should not be more honored than our Head. Now Christ our Lord, although clothed from His birth with
the plenitude of grace and truth, was not divested of human infirmity
which He assumed, until, having suffered and died, He rose to the glory
of immortality. It cannot appear extraordinary, therefore, if the
faithful, even after they have received the grace of justification by
Baptism, are clothed with frail and perishable bodies until, having
undergone many labors for the sake of Christ, and having closed their
earthly career, they are recalled to life and found worthy to enjoy with
Him an eternity of bliss.
The second reason why bodily infirmity, disease,
sense of pain and motions of concupiscence remain after Baptism is that
in them we may have the seed and material of virtue from which we shall
hereafter receive a more abundant harvest of glory and more ample
rewards. When, with patient resignation, we bear all the trials of life,
and, aided by the divine assistance, subject to the dominion of reason
the rebellious desires of the heart, we ought to cherish an assured hope
that if, with the Apostle we shall have fought a good fight, finished
the course, and kept the faith, the Lord, the just judge, will render to
us on that day a crown of justice which is laid up for us.
Such seems to have been the divine plan with
regard to the children of Israel. God delivered them from the bondage of
Egypt, having drowned Pharaoh and his hosts in the sea; yet He did not
conduct them immediately into the happy land of promise; He first tried
them by a variety and multiplicity of sufferings. And when He afterwards
placed them in possession of the promised land and expelled the previous
inhabitants from their native territories, yet He left a few other
nations whom the Israelites could not exterminate, in order that His
people might always have occasion to exercise fortitude and warlike
courage.
We may add that if, to the heavenly gifts with
which the soul is adorned in Baptism, were joined temporal advantages,
there would be good reason to doubt whether many might not approach
Baptism with a view to obtain such advantages in this life, rather than
the glory to be hoped for in the next; whereas the Christian should
always propose to himself, not these delusive and uncertain goods which
are seen, but the solid and eternal ones which are not seen.
Baptism
a Source of Happiness to the Christian
Even in This Life
This life, however, although full of misery, does
not lack its pleasures and joys. To us, who by Baptism are engrafted as
branches on Christ, what could be more pleasing or desirable than,
taking up the cross upon our shoulders, to follow Him as our leader,
fatigued by no labor, retarded by no danger, in ardent pursuit of the
rewards of our high vocation; some to receive the laurel of virginity,
others the crown of teaching and preaching, some the palm of martyrdom,
others the honors appropriate to their respective virtues? These
splendid titles of exalted dignity none of us should receive, had we not
contended in the race of this calamitous life and stood unconquered in
the conflict.
Third Effect
of Baptism: Grace of Regeneration
But to return to the effects of Baptism, it should
be taught that by virtue of this Sacrament we are not only delivered
from what are justly deemed the greatest of all evils, but are also
enriched with invaluable goods and blessings. Our souls are replenished
with divine grace, by which we are rendered just and children of God and
are made heirs to eternal salvation. For it is written: He that
believeth and is baptized, shall be saved, and the Apostle testifies
that the Church is cleansed by the laver of water in the word of life.
Now according to the definition of the Council of Trent, which under
pain of anathema we are bound to believe, grace not only remits sin, but
is also a divine quality inherent in the soul, and, as it were, a
brilliant light that effaces all those stains which obscure the lustre
of the soul, investing it with increased brightness and beauty. This is
also a clear inference from the words of Scripture when it says that
grace is poured forth, and also when it usually calls grace, the pledge
of the Holy Ghost.
Fourth Effect
of Baptism: Infused Virtues and
Incorporation With Christ
This grace is accompanied by a most splendid train
of all virtues, which are divinely infused into the soul along with
grace. Hence, when writing to Titus, the Apostle says: He saved us by
the laver of regeneration and renovation of the Holy Ghost, whom he hath
poured forth upon us abundantly, through Jesus Christ our Savior. St.
Augustine, in explanation of the words, poured forth abundantly, says:
that is, for the remission of sins and for abundance of virtues.
By Baptism we are also united to Christ, as
members to their Head. As therefore from the head proceeds the power by
which the different members of the body are moved to the proper
performance of their respective functions, so from the fullness of
Christ the Lord are diffused divine grace and virtue through all those
who are justified, qualifying them for the performance of all the duties
of Christian piety.
Why
the Practice of Virtue is Difficult Even
After Baptism
Though we are thus supported by a powerful array
of virtues, it should not excite our surprise if we cannot, without much
labor and difficulty, undertake, or at least, perform acts of piety and
of moral virtue. If this is so, it is not because the goodness of God
has not bestowed on us the virtues from which these good works proceed;
but because there still remains after Baptism a severe conflict of the
flesh against the spirit, in which, however, it would not become a
Christian to be dispirited or grow faint.
Relying on the divine goodness we should
confidently hope that by a constant habit of leading a holy life the
time will come when whatever things are modest, whatever just, whatever
holy, will also prove easy and agreeable. Let these be the subjects of
our willing consideration, the objects of our cheerful practice, that
the God of peace may be with us.
Fifth Effect
of Baptism: Character of Christian
By Baptism, moreover, we are sealed with a
character that can never be effaced from the soul. On this point,
however, we need not speak at length, for what we have already
sufficiently said on the subject, when treating of the Sacraments in
general, may be applied here.
Baptism Not
to be Repeated
Since on account of the nature and efficacy of
this character it has been defined by the Church that this Sacrament is
on no account to be reiterated, pastors should frequently and diligently
admonish the faithful on this subject, lest at any time they may be led
into error.
This doctrine is taught by the Apostle when he
says: One Lord, one faith, one baptism. Again, when exhorting the
Romans, that being dead in Christ by Baptism they should take care not
to lose the life which they had received from Him, he says: In that
Christ died unto sin, he died once. These words seem clearly to signify
that as Christ cannot die again, neither can we die again by Baptism.
Hence the holy Church also openly professes that she believes one
Baptism. That this agrees with the nature of the thing and with reason
is understood from the very idea of Baptism, which is a spiritual
regeneration. As then, by virtue of the laws of nature, we are generated
and born but once, and, as St. Augustine observes, there is no returning
to the womb; so, in like manner, there is but one spiritual generation,
and Baptism is never at any time to be repeated.
In Conditional Baptism
the Sacrament is Not
Repeated
Nor let anyone suppose that it is repeated by the
Church when she baptizes anyone whose previous Baptism was doubtful,
making use of this formula: If thou art baptized, I baptize thee not
again but if thou art not yet baptized, I baptize thee in the name of
the Father, and of the Son, and of the Holy Ghost. In such cases Baptism
is not to be considered as impiously repeated, but as holily, yet
conditionally, administered.
In this connection, however, there are some
matters, in which, to the very great injury of the Sacrament, abuses are
of almost daily occurrence, and which therefore demand the diligent
attention of pastors. For there are not wanting those who think that no
sin is committed if they indiscriminately administer conditional
Baptism. Hence if an infant be brought to them, they think that no
inquiry need be made as to whether it was previously baptized, but
proceed immediately to baptize the child. Nay more, although they be
well aware that the Sacrament was administered at home, they do not
hesitate to repeat its administration in the Church conditionally,
making use of the solemn ceremonies of the Church.
This certainly they cannot do without sacrilege
and without incurring what theologians call an irregularity. According
to the authority of Pope Alexander the conditional form of Baptism is to
be used only when after due inquiry doubts are entertained as to the
validity of the previous Baptism. In no other case is it ever lawful to
administer Baptism a second time, even conditionally.
Sixth Effect
of Baptism: Opening the Gates of
Heaven
Besides the other advantages which accrue to us
from Baptism, the last, to which all the others seem to be referred, is
that it opens to us the portals of heaven which sin had closed against
us.
Effects
of Baptism Foreshadowed in the Baptism of Christ
These effects which are wrought in us by virtue of
Baptism are distinctly marked by the circumstances which, as the Gospel
relates, accompanied the Baptism of our Savior. The heavens were opened
and the Holy Ghost appeared descending upon Christ our Lord in the form
of a dove. By this we are given to understand that to those who are baptized
are imparted the gifts of the Holy Spirit, that to them are
opened the gates of heaven. The baptized, it is true, do not enter
heaven immediately after Baptism, but in due season. When they shall
have been freed from all misery which is incompatible with a state of
bliss, they shall exchange a mortal for an immortal life.
Measure
in Which Those Effects Are Obtained
These are the fruits of Baptism, which, if we
consider the efficacy of the Sacrament, are, no doubt, equally common to
all; but if we consider the dispositions with which it is received, it
is no less certain that all do not share to the same extent in these
heavenly gifts and graces.
Ceremonies of Baptism
Their Importance
It now remains to explain, clearly and concisely,
what is to be taught concerning the prayers, rites, and ceremonies of
this Sacrament. To rites and ceremonies may, in some measure, be applied
what the Apostle says of the gift of tongues, that it is unprofitable to
speak, unless the faithful understand. They present an image, and convey
the signification of the things that are done in the Sacrament; but if
the people do not understand the force and meaning of these signs, there
is but little advantage derived from ceremonies. Pastors should take
care, therefore, to make them understood and to impress the minds of the
faithful with a conviction that, although ceremonies are not of absolute
necessity, they are of very great importance and deserve great
veneration.
This the authority of those by whom they were
instituted, who were, no doubt, the Apostles, and also the object of
their institution, sufficiently prove. It is manifest that ceremonies
contribute to the more religious and holy administration of the
Sacraments, serve to place, as it were, before the eyes the exalted and
inestimable gifts which they contain, and impress on the minds of the
faithful a deeper sense of the boundless beneficence of God.
Three Classes
of Ceremonies in Baptism
In order that the pastor's instructions may follow
a certain plan and that the people may find it easier to remember his
words, all the ceremonies and prayers which the Church uses in the
administration of Baptism are to be reduced to three heads. The first
comprehends such as are observed before coming to the baptismal font;
the second, such as are used at the font; the third, those that usually
follow the administration of the Sacrament.
Ceremonies
That Are Observed Before Coming to the Font: Consecration of Baptismal Water
In the first place, then, the water to be used in
Baptism should be prepared. The baptismal font is consecrated with the
oil of mystic unction; not, however, at all times, but, according to
ancient usage, only on certain feasts, which are justly deemed the
greatest and the most holy solemnities in the year. The water of Baptism
was consecrated on the vigils of those feasts; and on those days alone,
except in cases of necessity, it was also the practice of the ancient
Church to administer Baptism. But although the Church, on account of the
dangers to which life is continually exposed, has deemed it expedient to
change her discipline in this respect, she still observes with the
greatest solemnity the festivals of Easter and Pentecost on which the
baptismal water is to be consecrated.
The Person
to be Baptized Stands at the Church
Door
After the consecration of the water the other
ceremonies that precede Baptism are next to be explained. The persons to
be baptized are brought or conducted to the door of the church and are
strictly forbidden to enter, as unworthy to be admitted into the house
of God, until they have cast off the yoke of the most degrading
servitude and devoted themselves unreservedly to Christ the Lord and His
most just authority.
Catechetical Instruction
The priest then asks what they demand of the
Church; and having received the answer, he first instructs them in the
doctrines of the Christian faith, of which a profession is to be made in
Baptism.
This the priest does in a brief catechetical
instruction, a practice which originated, no doubt, in the precept of
our Lord addressed to His Apostles: Go ye into the whole world, and
teach all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost, teaching them to observe all things
whatsoever I have commanded you. From this command we may learn that
Baptism is not to be administered until, at least, the principal truths
of our religion are explained.
But as the catechetical form consists of many
interrogations, if the person to be instructed be an adult, he himself
answers; if an infant, the sponsor answers for him according to the
prescribed form and makes the solemn promise.
The Exorcism
The exorcism comes next in order. It consists of
words of sacred and religious import and of prayers, and is used to
expel the devil, to weaken and crush his power.
The Salt
To the exorcism are added other ceremonies, each
of which, being mystical, has its own clear signification. When, for
instance, salt is put into the mouth of the person to be baptized, this
evidently means that, by the doctrines of faith and by the gift of
grace, he shall be delivered from the corruption of sin, shall
experience a relish for good works, and shall be delighted with the food
of divine wisdom.
The Sign of the Cross
Next his forehead, eyes, breast, shoulders and
ears are signed with the sign of the cross, to declare, that by the
mystery of Baptism, the senses of the person baptized are opened and
strengthened, to enable him to receive God, and to understand and
observe His Commandments.
The Saliva
His nostrils and ears are next touched with
spittle, and he is then immediately admitted to the baptismal font. By
this ceremony we understand that, as sight was given to the blind man
mentioned in the Gospel, whom the Lord after He had spread clay on his
eyes commanded to wash them in the waters of Siloe, so through the
efficacy of holy Baptism a light is let in on the mind, which enables it
to discern heavenly truth.
The Ceremonies Observed After Coming
to the
Font
After the performance of these ceremonies the
persons to be baptized approach the baptismal font, at which are
performed other rites and ceremonies which present a summary of the
Christian religion.
The Renunciation
of Satan
Three distinct times the person to be baptized is
asked by the priest: Dost thou renounce Satan, and all his works, and
all his pomps? To each of which he, or the sponsor in his name, replies,
I renounce. Whoever, then, purposes to enlist, under the standard of
Christ, must first of all, enter into a sacred and solemn engagement to
renounce the devil and the world, and always to hold them in utter
detestation as his worst enemies.
The Profession
of Faith
Next, standing at the baptismal font, he is
interrogated by the priest in these words: Dost thou believe in God, the
Father Almighty? To which he answers: I believe. Being similarly
questioned on the remaining Articles of the Creed, he solemnly professes
his faith. These two promises contain, it is clear, the sum and
substance of the law of Christ.
The Wish to Be
Baptized
When the Sacrament is now about to be
administered, the priest asks the candidate if he wishes to be baptized.
After an answer in the affirmative has been given by him, or, if he is
an infant, by the sponsor, the priest immediately performs the salutary
ablution, in the name of the Father, and of the Son, and of the Holy
Ghost.
As man, by yielding the assent of his will to the
wicked suggestions of Satan, fell under a just sentence of condemnation;
so God will have none enrolled in the number of His soldiers but those
whose service is voluntary, that by a willing obedience to His commands
they may obtain eternal salvation.
The Ceremonies That Follow Baptism: Chrism
After the person has been baptized, the priest
anoints the crown of his head with chrism, thus giving him to
understand, that from that day he is united as a member to Christ, His
Head, and ingrafted on His body; and that he is, therefore, called a
Christian from Christ, as Christ is so called from chrism. What the
chrism signifies, the prayers then offered by the priest, as St. Ambrose
observes, sufficiently explain.
The White Garment
On the person baptized the priest then puts a
white garment saying: Receive this white garment, which mayest thou
carry unstained before the judgment-seat of our Lord Jesus Christ; that
thou mayest have eternal life. Instead of a white garment, infants,
because not formally dressed, receive a white cloth, accompanied by the
same words.
According to the teaching of the Fathers this
symbol signifies the glory of the resurrection to which we are born by
Baptism, the brightness and beauty with which the soul, when purified
from the stains of sin, is invested in Baptism, and the innocence and
integrity which the person who has received Baptism should preserve
throughout life.
The Lighted Candle
A lighted taper is then put into the hand of the baptized
to signify that faith, inflamed by charity, which is received
in Baptism, is to be fed and augmented by the exercise of good works.
The Name Given
in Baptism
Finally, a name is given the person baptized. It
should be taken from some person whose eminent sanctity has given him a
place in the catalogue of the Saints. The similarity of name will
stimulate each one to imitate the virtues and holiness of the Saint,
and, moreover, to hope and pray that he who is the model for his
imitation will also be his advocate and watch over the safety of his
body and soul.
Wherefore those are to be reproved who search for
the names of heathens, especially of those who were the greatest
monsters of iniquity, to bestow upon their children. By such conduct
they practically prove how little they regard Christian piety when they
so fondly cherish the memory of impious men, as to wish to have their
profane names continually echo in the ears of the faithful.
Recapitulation
This exposition of the Sacrament of Baptism, if
given by pastors, will be found to embrace almost everything which
should be known regarding this Sacrament. We have explained the meaning
of the word Baptism, the nature and substance of the Sacrament, and also
the parts of which it is composed. We have said by whom it was
instituted; who are the ministers necessary to its administration; who
should be, as it were, the tutors whose instructions should sustain the
weakness of the person baptized; to whom Baptism should be administered;
and how they should be disposed; what are the virtue and efficacy of the
Sacrament; finally, we have developed, at sufficient length for our
purpose, the rites and ceremonies that should accompany its
administration.
Pastors should recollect that the chief purpose of
all these instructions is to induce the faithful to direct their
constant attention and solicitude to the fulfilment of the promises so
sacredly made at Baptism, and to lead lives not unworthy of the sanctity
that should accompany the name and profession of a Christian.
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