From
what has been hitherto said on the Sacraments in general, we may judge how necessary
it is, to a proper understanding of the doctrine's 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. 1
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, it's
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.
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, 2 and sometimes,
figuratively, to express sufferings; 3 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 doctrine's of Christianity. 4
By
others it was termed illumination, because by the faith which we profess
in Baptism the heart is illumined; 5 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. 6 Chrysostom,
in his sermon to the baptized, 7 calls it a purgation, because
through it we purge away the old leaven, that we may become a new paste.
8 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. 9
St.
Denis calls it the beginning of the most holy Commandments, for this
obvious reason, the 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. 10 So much should be briefly explained concerning the name ( of this Sacrament. )
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; 11 and, speaking of the Church, the Apostle says, cleansing it
by the laver of water in the word of life. 12 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. 13 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. 14 {a}
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. 15 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. 16 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.
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.
For
the Saviour taught that unless a man be born again of water and the Holy
Ghost, he cannot enter into the kingdom of God. 17 The Apostle also says that the church was
cleansed by the laver of water; 18 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. 19 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, 20 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, 21 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. 22
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, 23 was a figure and image of this water. 24 To omit
the cleansing of Naaman the Syrian, 25 and did
admirable virtue of the pool of Bethsaida, 26 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. 27
With
regard to the predictions, the waters to which the Prophet Isaias so freely
invites all that thirst, 28 and those which
Ezechiel in spirit saw issuing from the Temple, 29
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, 30 were, no doubt, intended to indicate and express
the salutary waters of Baptism.
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. 31
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.
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. {b}
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 steady 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 were 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.
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 Saviour 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. 32
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, 33 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. {c} 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 the Baptism, that is, the ablution which then takes place.
If
at any time the Apostles baptized in the name of the Lord Jesus Christ only, 34 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 35 and Basil 36 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. {d} 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, 37 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. {e}
What
had 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.
38 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. 39
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. 40 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 in differently 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. {f
}
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.
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 41 and St. Augustine 42 testify that to water was there 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. 43 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. 44
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 It's 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. 45
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.
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, 46 the law
of Baptism became of 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; 47 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. 48 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 Saviour: Unless a man be born again of water and the
Holy Ghost, he cannot enter into the kingdom of God, 49 refer also
to the same time which was to follow after His Passion.
If,
then, pastors explained 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 the Eliseus, 50 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? {g}
In that 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, out stepping, as it were, is proper limits, made on season humbly take possession of, what Herod did we assume, what belongs to another; for, as the Apostle teaches, order it is to be observed and all things. 51
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. 52 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.
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.
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 the 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 that as 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 it's 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. {h}
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.
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. 53 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 made 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 man hood.
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.
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 someone 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.
54
The same doctrine is confirmed by the authority of Hyginus. 55
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. {i }
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. 56
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. 57 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. 58
It
is easy, therefore, to decide who are inadmissible to this holy guardianship,
that is, those who were 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 that 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.
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. {j}
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 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. 59
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; 60 whom also He embraced, upon whom He imposed
hands, to whom He gave His blessing. 61
Moreover, when we read that an entire family
was baptized by Paul, 62 it is sufficiently obvious that the
children of the family must also have been cleansed in the saving font.
Circumcision,
{k}
too, which was a figure of
Baptism, affords a strong argument in proof of this practice. That children were circumcised on the eight
day is universally known. If then
circumcision, made by hand, in despoiling of the body of the flesh, 63 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 offense 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. 64
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 his old, he will not depart from it.
65
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; 66 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.
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.
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.
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, 67 they are
to be taught that in their regard perfect conversion consist in regeneration by
Baptism. Besides, the longer they
differ Baptism, the longer are they deprived of the use and graces of the other
Sacraments, by which the Christian religion is practised, 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. {l}
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 examine 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.
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. 68 {m}
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 invariably
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. 69
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 70 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. 71 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 everyone of you; 72 and in another place he said: Be penitent, therefore, and be converted,
that your sins may be blotted out. 73 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. 74
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.
{n}
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.
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. 75 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. 76
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 obtained forgiveness not
only of original, but also of actual sins. 77 St. Jerome also, writing to Oceanus,
says: All sins are forgiven in
Baptism. 78
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.
79 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,
for 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, {o} ( the
concupiscence itself ) remains
for probation; 80 and in another place he says: the guilt of concupiscence is
pardoned in Baptism, but it's infirmity remains. 81 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, 82 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.
83 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. 84
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. 85
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. 86 {p}
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. 87
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.
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, two 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
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. 88
Should
it be asked why immediately after Baptism we are not exempt in this mortal life
from misfortunes and restored by the influence of the 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, 89 should not be more honored
than our Head. Now Christ our Lord,
although clothed from His birth with the plenitude of grace and truth, 90 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 of us on that day a crown of justice which
is laid up for us. 91
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; 92 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. 93
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. 94
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, 95 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; 96 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? 97 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. {q}
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 our made heirs to eternal
salvation. {r} For it is written: He that believeth and is baptized,
shall be saved, 98 and the Apostle testifies
that the Church is cleansed by the laver of water in the word of life. 99 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. 100 This is also a clear inference from the
words of Scripture when it says that grace is poured forth, 101 and also when it usually calls grace, the
pledge of the Holy Ghost. 102
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. 103 St. Augustine, in explanation of the
words, poured forth abundantly, says: that is, for the remission of
sins and for abundance of virtues.
{s}
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 fulness 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.
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, 104 will
also prove easy and agreeable. Let
these be the subjects of our willing consideration, that objects of our
cheerful practice, that the God of peace may be with us. 105 {t}
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.
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. 106 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. 107 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; 108 so, in like manner, there is but one
spiritual generation, and Baptism is never at any time to be repeated.
Nor
let anyone suppose that it is repeated by the Church when she baptizes anyone
who 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.
{u} 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 the of the previous Baptism. 109 In no other case is it ever lawful to
administer Baptism a second time, even conditionally. {v}
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.
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. 110 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. {w}
These
are the fruits of baptism, which, if we consider the efficacy of the Sacrament,
far, no doubt, equal 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 the heavenly gifts embraces.
{x}
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.
In
order that the pastors 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.
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 feast, 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 feast; 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 baptismal water is to be consecrated.
After
the concentration of the water the other ceremonies that precede Baptism are
next to be explained. The persons to be
baptized are brought or conducted {y} 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. 111 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 consist of many interrogations, if the person to be
instructed be an adult, he himself a answers; if an infant, the sponsor answers
for him according to the prescribed form and makes the solemn promise.
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. {z}
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 a person to be baptized, this evidently
means that, by the doctrine's 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, 112 so through the efficacy of holy Baptism a
light is let in on the mind, which enables it to discern heavenly truth.
After
with a performance of the ceremonies the persons to be baptized approach the
baptismal font, at which are performed other rights and ceremonies which
present a summary of the Christian religion.
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 teach 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. {a1}
~~~ 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.
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.
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 engrafted 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. 113
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.
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.
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. {b2}
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 fulfillment 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.
Endnotes - Sacrament of Baptism
1.> Rom. vi. 3; 1 Cor. vi. 11; xii. 13; 58.> In Grat. dist. iv. c. 120; cf. Serm. clxviii. 3;
Gal. iii. 27; Col. ii. 12, 13. cclxv. n. 2; cclxvii. n. 4.
2.> 2 Esdr. iv. 23; Mark vii. 4, 8; Heb. ix. 10 59.> John iii. 5.
3.> Mark x. 38; Luke xii. 50. 60.> Matt. xix. 14.
4.> Epist. xcviii. n. 9. 61.> Mark x. 16.
5.> Clem. of Alex., lib. i. c. 6; 62.> I Cor. i. 16; Acts xvi. 33.
St. Greg. Naz. Or. xl. n. 3. 63.> Col. ii. 11.
6.> Cat. i. ad. Illum. n. 2. 64.> Rom. v. 17.
7.> Heb. x. 32. 65.> Prov. xxii. 6.
8.> 1 Cor. v. 7 66.> Ad Bon. cap. 98, n. 5.
9.> See Rom. vi. 3; 1 Pet. iii. 21 67.> Eccl. v. 8
10.> De Ecc. Hier. c. 2. 68.> Acts viii. 38; x. 48.
11.> John iii. 5. 69.> Mark xvi. 14.
12.> Eph. v. 26. 70.> Gal. iii. 27.
13.> John i. 12, 13. 71.> Rom. viii. 4.
14.> Matt. xxviii. 19. 72.> Acts ii. 37.
15.> Eph. ii. 3. 73.> Acts iii. 19.
16.> In Joan. Tr. lxxx. n. 3. 74.> Rom. vi. 13.
17.> John iii. 5. 75.> Ezech. xxxvi. 25.
18.> Eph. v. 26. 76.> 1 Cor. vi. 11.
19.> 1 John v. 8 77.> De pec. merit. et remis. lib. i. c. 15. n. 20.
20.> Matt. iii. 11. 78.> Epist lxix. n. 4.
21.> Acts ii. 3. 79.> Sess. v. can. 5.
22.> Acts i. 5. 80.> De pec. mer. et remiss. lib. ii. c. 4.
23.> Gen. vi. 5. 81.> Retract. lib. i. 15, n. 2.
24.> 1 Pet. iii. 20, 21. 82.> Rom. vii. 7.
25.> 4 Kings v. 14. 83.> Lib. xi. Ep. xlv.
26.> John v. 2. 84.> John xiii. 10.
27.> 1 Cor. x. 1, 2 85.> 4 Kings v. 14.
28.> Isaias lv. 1 86.> Acts ii. 38.
29.> Ezech. xlvii. 1 87.> Rom. vi. 3. 4.
30.> Zach. xiii. 1. 88.> Rom. vi. 5.
31.> Epist. lxix. n. 6. 89.> Eph. v. 30.
32.> Matt. xxviii. 19. 90.> John i. 14.
33.> John 1. 33. 91.> 2 Tim. iv. 7.
34.> Acts ii. 38; viii. 2. 92.> Exod. xiv. 27.
35.> De Spiritu Sancto, lib. i. n. 3. 93.> Judges iii. 1, 2.
36.> De Spiritu Sancto. lib. i. c. 12. 94.> 2 Cor. iv. 17, 18.
37.> Gal. iii. 27. 95.> John xv. 2.
38.> Eph. v. 26. 96.> Phil. iii. 14.
39.> Acts ii. 41. 97.> Apoc. vii 9, 14; Dan. xii. 3.
40.> Lib. i. Epist. xliii. 98.> Mark xvi. 16.
41.> Or. xxxviii. n. 16. 99.> Eph v. 26.
42.> Serm. cxxxv. ( in app. ) n. 4. 100.> Sess. vi, vii, De Justific.
43.> Serm. cxxxv. 101.> Rom. v. 5.
44.> Serm. xxxvii. de temp. 102.> 2 Cor. i. 22.
45.> Matt. iii. 16, 17; Mark i. 10, 11 ; 103.> Tit. iii. 5, 6.
Luke iii. 21, 22. 104.> Philip. iv. 8.
46.> Matt. xxviii. 19. 105.> 2 Cor. xiii. 11.
47.> 1 Pet. i. 3. 106.> Eph. iv. 5
48.> Eph. v. 25, 26. 107.> Rom. vi. 10.
49.> John iii. 5. 108.> In Joan., tract. xi. n. 6.
50.> 1 Kings vi. 17. 109.> Decretal. lib. iii. tit. 41. c. 2.
51.> 1 Cor. xiv. 40. 110.> Matt. iii. 16; Mark i. 10; Luke iii. 22
52.> Matt. xxviii. 19. 111.> Mark xvi. 15; Matt. xxviii. 19, 20.
53.> 1 Pet. ii. 2. 112.> John ix. 7.
54.> De Eccl. Hier. c. vii. p. 3. ii. 113.> De Sacram, lib. ii. 7.
55.> In Grat. p. 3. d. iv. c. 100
56.> L. c. lxiv.
57.> Grat. p. 3. dist. iv. c. 105.
{a} On the nature of Baptism see Summa Theol. 3a. lxvi. 1; St. Alphonsus, Theol. Mor. vi. 95-101.
{b} On the matter of Baptism see Summa Theol. 3a. lxvi. 3, 4; St. Alphonsus, Theol. Mor. vi. 102-107; Code of Canon Law, canon 737
{c} * Hebrew Writing cannot type it.
{d} Justin Martyr ( Apol. i. 61 ) says that Christians were baptized in the name of the entire Trinity.
{e} On the form of Baptism see Summa Theol. 3a. lxvi. 5, 6; St Alphonsus, Theol. Mor. vi. 108-112; Code of Canon Law, canon 737
{f} On the administration of Baptism see Summa Theol. 3a. lxvi. 7, 8.
{g} On the institution of Baptism see Summa Theol. 3a. lxvi. 2.
{h} On the ministers of Baptism see Summa Theol. 3a. lxvii. 1-6; St. Alphonsus, Theol. Mor. vi. 113-120; Code of Canon Law, canons 738-744 On registration of Baptism see Code of Canon Law canons 777-779
{i} Under the New Code of Canon Law the diriment impediment of spiritual affinity exists only between: (a) the person baptized and the baptizer, (b) the person baptized and the sponsor (canon 1079).
{j} On the Sponsors in Baptism see Summa Theol. 3a. lxvii. 7, 8; St. Alphonsus, Theol. Mor. vi. 146-160; Code of Canon Law, canons 762-769.
{k} On the rite of Circumcision see Summa Theol. 3a. lxx.
{l} On postponing Baptism see Summa Theol. 3a. lxviii. 3; on time and place of Baptism see Code of Canon Law, canons 770-776
{m} On the necessity and recipients of Baptism see Summa Theol. 3a. lxviii. 1-3; 9-12; St. Alphonsus, Theol. Mor. vi. 121-139; Code of Canon Law, canons 745-754.
{n} On the dispositions for Baptism see Summa Theol. 3a. lxviii. 4-8.
{o} That is, original sin, the cause of concupiscence, is removed.
{p} On the first effect of Baptism see Summa Theol. 3a. lxix. 2.
{q} On the second effect of Baptism see Summa Theol. 3a. lxix. 2, 3.
{r} How we are made children of God by Baptism is explained also on pages 505, 506.
{s} These words are found in the Gloss. interlin. taken from St. Ambrose on Luke i. 15.
{t} On the grace and infused virtues of Baptism see Summa Theol. 3a. lxix. 4-6.
{u} This irregularity has been abolished under the Code of Canon Law.
{v} On the baptismal character see Summa Theol. 3a. lxiii. 6; lxci. 9.
{w} On the sixth effect of Baptism see Summa Theol. 3a. lxix. 7.
{x} On the measure of the effects of Baptism and the time they are produced see Summa Theol. 3a. lxix. 8-10.
{y} As is evident, infants are "brought," and adults are "conducted," to the Church.
{z} After the above words some editions of the Catechism add the following: " Wherefore the priest breathes three times into the face of him who is to be baptized that he may expel the power of the old serpent, and may catch the breath of lost life."
{a1} In some editions of the Roman Catechism the following passage is here inserted: " He is next anointed with the oil of catechumens on the breast and between the shoulders. He is anointed on the breast to show that through the gift of the Holy Ghost he should lay aside error and ignorance, and recieve the true faith, for the just man liveth by faith ( James ii. 26 ) ; on the shoulders, that by the grace of the Holy Spirit he may be enabled to shake off negligence and sloth and engage actively in the performance of good works, for faith without works is dead"
(Gal. iii. 11).
{b2} On the ceremonies of Baptism see Summa Theol. 3a. lxvi. 10; lxxi.; St. Alphonsus, Theol. Mor. vi. 140-145; Code of Canon Law. canons 755-761.