The Catechism of the Council of Trent/Part 2: Baptism

by the Council of Trent

ON THE SACRAMENT OF BAPTISM.

Importance of the knowledge of the Sacraments in particular.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 to our belief on the Sacraments in particular. Of Baptism.That a perfect knowledge of Baptism is particularly necessary to the faithful, an attentive perusal of the epistles of St. Paul, will force upon the mind. The Apostle, not only frequently, but also in language the most energetic, in language full of the Spirit of God, renews the recollection of this mystery, exalts its transcendant dignity, and in it places before us the death, burial, and resurrection of our Lord, as objects of our contemplation and imitation.^[1] The pastor, therefore, can never think that he has be stowed sufficient labour and attention on the exposition of this Sacrament. Besides the great festivals of Easter and Pentecost, festivals on which the Church celebrated this Sacrament with the greatest solemnity and devotion, and on which particularly, according to ancient practice, its divine mysteries are to be explained; the pastor should, also, take occasion, at other times, to make it the subject matter of his instructions. ^[2]

For this purpose, a most convenient opportunity would seem to present itself, whenever the pastor, when about to administer this Sacrament, finds himself surrounded by a considerale number of the faithful: on such occasions, it is true, his exposition cannot embrace every thing that regards baptism; but he can develope one or two points with greater facility, whilst the faithful see them expressed, and contemplate them with devout attention, in the sacred ceremonies which he is performing. Thus each person, reading a lesson of admonition in the person of him who is receiving baptism, calls to mind the promises by which he had bound himself to the service of God when initiated by baptism, and reflects whether his life and morals evince that fidelity to which every one pledges himself, by professing the name of Christian.

To render what we have to say, on this subject, perspicuous, we shall explain the nature and substance of the Sacrament; premising, however, an explication of the word Baptism. The word Baptism, as is well known, is of Greek derivation. Although used in Scripture to express not only that ablution which forms part of the Sacrament, but also every species of ablution, ^[3] and sometimes, figuratively, to express sufferings; yet it is employed, by ecclesiastical writers, to designate not every sort of ablution, but that which forms part of the Sacrament, and is administered with the prescribed sacramental form. In this sense, the Apostles very frequently make use of the word, in accordance with the institution of Christ. ^[4]

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: ^[5] by others it was denominated "Illumination," because by the faith which we profess in baptism, the heart is illumined: " Call to mind," says the Apostle, alluding to the time of baptism, " the former days, wherein being illumined, you endured a great fight of afflictions." ^[6] St. Chrysostom, in his sermon to the baptized, calls it a purgation, through which "we purge away the old leaven, that we may become a new paste:" ^[7] he, also, calls it a burial, a planting, and the cross of Jesus Christ: ^[8] the reasons for all these appellations may be gathered from the epistle of St. Paul to the Romans. ^[9] 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 Christian life, and begin thenceforward, to obey the commandments. ^[10] This exposition of the different names of the Sacrament of baptism, the pastor will briefly communicate to the people. ^[11]

With regard to its definition, although sacred writers give many, to us that which may be collected from the words of our Lord, recorded in the Gospel of St. John, and of the Apostle, in his epistle to the Ephesians, appears the most appropriate: " Unless," says our Lord, a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God;" ^[12] and, speaking of the Church, the Apostle says: " cleansing it by the laver of water in the word of life." ^[13] From these words, Baptism may be accurately and appropriately denned: " 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 flesh, nor of the will of man, but of God." ^[14]

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; a doctrine proved by the authority of St. Augustine: " The word," says he, " is joined to the element, and it becomes a Sacrament." That these are the constituents of Baptism, it be comes more necessary to impress on the minds of the faithful, that they may not fall into the vulgar error of thinking, that the baptismal water, preserved in the sacred font, constitutes the Sacrament. Then only is it to be called the Sacrament of Baptism, when it is really used in the way of ablution, accompanied with the words appointed by our Lord. ^[16]

But, as we first said, when treating of the Sacraments in general, that every Sacrament consists of matter and form; it is therefore, necessary to point out what constitutes each of these in the Sacrament of Baptism. The matter then, or element of this Sacrament, is any sort of natural water, which is, simply, and without addition of any kind, commonly called water; be it sea-water, river-water, water from a pond, well, or fountain: our Lord has declared 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] The Scripture affords other proofs which establish the same proof. When, however, the baptist says that the Lord will come, " who will baptise in the Holy Ghost, and in fire;" ^[20] he is not to be under stood to speak of the matter, but of the effect of baptism, produced in the soul by the interior operation of the Holy Ghost; or, if not, of the miracle performed on the day of Pentecost, when the Holy Ghost descended on the Apostles, in the form of lire, ^[21] as was foretold by our Lord, in these words; "John, indeed, baptized with water, but you shall be baptized with the Holy Ghost, not many days hence." ^[22]

That water is the matter of Baptism, the Almighty signified 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 swept the world, because " the wickedness of men was great on the earth, and all the thoughts of their hearts were bent upon evil," ^[23] was a figure of the waters of Baptism. ^[24] To omit the cleansing of Naaman the Syrian, ^[25] and the 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 the waters of Baptism. ^[27] With regard to the oracles of the prophets, the waters to which the prophet Isaias so freely invites all that thirst, ^[28] and those which Ezekiel saw in spirit, issue 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, so many types which prefigured the salutary effects of the 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, however, the pastor will teach, that water, which is always at hand, and within the reach of all, was the fittest matter of a Sacrament which is essentially necessary to all; and, also, that 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 in the soul. ^[32]

But, although, in case of necessity, simple water unmixed Chrism, with any other ingredient, is sufficient for the matter of baptism; yet, when administered in public with solemn ceremonies, the Catholic Church guided by apostolic tradition, the more fully to express its efficacy, has uniformly observed the practice of adding holy chrism. ^[33] And, although it may be doubted whether this or that water be genuine, such as the Sacrament requires, it can never be matter of doubt that the proper and the only matter of baptism is natural water.

Having carefully explained the matter, which is one of the two parts of which the Sacrament consists, the pastor will evince equal diligence in explaining the second, that is the form, which is equally necessary with the first. In the explication of this Sacrament, a necessity of increased care and study arises, as the pastor will perceive, from the circumstance that the know ledge 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. This Sacrament, as we shall explain in its proper place, is frequently 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 its substance.

The pastor, therefore, will 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:" a form delivered by our Lord and Saviour when, as we read in St. Matthew, he gave to his Apostles the command: " Going teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." ^[34] By the word " baptizing," the Catholic Church, instructed from above, most justly understands 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 names of the Divine Persons are, therefore, distinctly added; and, thus, the absolute 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: " This is he who baptizeth;" ^[35] but of the three Persons of the blessed Trinity. By saying, however, " in the name," not 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 the three Persons. ^[36]

It is however to be observed, that of the words contained in this form, which we have shown to be the true and essential one, some are absolutely necessary, the omission of them rendering the valid administration of the Sacrament impossible; whilst others, on the contrary, are not so essential as to affect its validity. Of the latter kind is, in the Latin form, 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 opinion and definition of the Council of Florence, that the Greek form is valid, because the words of which it consists, sufficiently express what is essential to the validity of 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, ^[37] they did so, no doubt, by the inspiration of the Holy Ghost, in order, in the infancy of the Church, to render their preaching in the name of the Lord Jesus Christ more illustrious, and to proclaim more effectually his divine and infinite power. If, however, we examine the matter more closely, we shall find that the Greek form omits nothing which the Saviour himself commands to be observed; for the name of Jesus Christ implies the Person of the Father by whom, and that of the Holy Ghost in whom he was anointed. However, the use of this form by the Apostles becomes, perhaps, matter of doubt, if we yield to the opinions of Ambrose ^[38] and Basil, ^[39] Holy Fathers eminent for sanctity and of paramount authority, who interpret " baptism in the name of Jesus Christ" as con tradistinguished to " baptism in the name 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: " As many of you," says he, " as have been baptized in Christ, have put on Christ:" ^[40] meaning that they were baptized in the faith of Christ, and with no other form than that commanded by him to be observed.

What has been said on the principal points which regard the matter and form of the Sacrament will be found sufficient for the instruction of the faithful: but, as in the administration of the Sacrament, the legitimate ablution should also be observed, on this point too the pastor will explain the doctrine of the Church. He will briefly inform the faithful that, according to the common practice of the Church, baptism may be administered by immersion, infusion, or aspersion; and that administered in either of these forms it is equally valid. 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." ^[41] This ablution takes place as effectually by immersion, which was for a considerable time the practice in the early ages of the Church, as by infusion, which is now the general practice, or by aspersion, which was the manner in which Peter baptized, when he converted and gave baptism to about three thousand souls." ^[42] It is also matter of indifference to the validity of the Sacrament, whether the ablution is performed once or thrice; we learn 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. ^[43] The faithful, however, will follow the practice of the particular Church to which they belong.

The pastor will 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 pre-emiuently the seat of all the internal and external senses; and also that he who baptizes is to pronounce the words which constitute the form of baptism, not before or after, but when performing the ablution.

Baptism When these things have been explained, it will also be expedient to remind the faithful that, in common with the other Sacraments, baptism was instituted by Christ. On this subject, the pastor will frequently point out two different periods of time which relate to baptism the one the period of its institution by the Redeemer the other, the establishment of the law which renders it obligatory. With regard to the former, it is clear that this Sacrament was instituted by our Lord, when, being baptized by John, he gave to the water the power of sanctifying. St. Gregory Nazianzen ^[44] and St. Augustine testify that to the 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:" ^[45] and again the Lord is baptized, not because he had occasion to be cleansed, but by the contact of his pure flesh to purify the waters, and impart to them the power of cleansing." The circumstances which attended the event afford a very strong argument to prove that baptism was then instituted by our Lord. The three persons of the most Holy Trinity, in whose name baptism is conferred, manifest their august presence the voice of the Father is heard the Person of the*Son is present the Holy Ghost descends in form of a dove and the heavens, into which we are enabled to enter by baptism, are thrown open. ^[46]

Should we, however, ask how our Lord has endowed water with a virtue so great, so divine; this indeed is an inquiry which transcends the power of the human understanding. That when our Lord was baptized, water was consecrated to the salutary use of baptism, deriving, although instituted before the passion, all its virtue and efficacy from the passion, which is the consummation, as it were, of all the actions of Christ this, in deed, we sufficiently comprehend. ^[47]

The second period to be distinguished, that is, when the law of baptism was promulgated, also admits of no doubt. The Holy Fathers are unanimous in saying, that after the resurrection of our Lord, when he gave to his Apostles the command: " Go, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;" ^[48] the law of baptism became obligatory, on all, who were to be saved. This is to be inferred from these words of St. Peter: " who hath re generated us unto a lively hope, by the resurrection of Jesus Christ, from the dead;" ^[49] and also from the words of St Paul; " He delivered himself up for it:" (he speaks of the Church) that he might sanctify it, cleansing it by the laver of water in the word of life." ^[50] In both passages, the obligation of baptism is referred to the time, which followed the death of our Lord. These words of our Lord: " Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God," ^[51] refer also, no doubt, to the time subsequent to his passion. If then the pastor use all diligence in explaining these truths accurately to the faithful, impossible that they should not fully appreciate the high dignity of this Sacrament, and entertain towards it the most profound veneration; a veneration which will be heightened by the reflection, that the Holy Ghost, by his invisible agency, still infuses into the heart, at the moment of baptism, those blessings of incomparable excellence, and of inestimable value, which were so strikingly manifested, by miracles, at the baptism of Christ our Lord. Were our eyes, like those of the servant of Eliseus, ^[52] opened to see these heavenly things, who so insensible as not to be lost in rapturous admiration of the divine mysteries, which baptism would then present to the astonished view! 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, with those of the soul illumined with the light of faith, is it not reasonable to anticipate similar results?

In the next place, it appears not only expedient but necessary, to say who are ministers of this Sacrament; 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. ^[53]

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: " Go, baptize." ^[54] Bishops, it is true, not to neglect the more weighty charge of instructing the faithful, generally leave its administration to priests; but the authority of the Fathers, ^[55] and the usage of the Church, prove that priests exercise this function of the ministry by a right inherent in the priestly order, a right which authorises them to baptize even in presence of the bishop. Ordained to consecrate the Holy Eucharist, the Sacrament of peace and unity, ^[56] it is necessary that they be invested with power to administer all those things, which are required to enable others to participate of that peace and unity. If, therefore, the Fathers have at any time said, that without the leave of the bishop, the priest has not power 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 by Next to bishops and priests, are deacons, for whom, as permission. namerous decrees of the holy Fathers attest, it is not lawful, without the permission of the bishop or priest to administer baptism. ^[57]

Those who may administer baptism, in case of necessity, but without its solemn ceremonies, hold the third and last place; and in this class are included all, even the laity, men and women, to whatever sect they may belong. This power 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. Already established by the decrees of the ancient Fathers and Councils, these things have been again confirmed by the Council of Trent, which denounces anathema against those who presume 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." ^[58]

And here let us admire the supreme goodness and wisdom of our Lord, who, seeing the necessity of this Sacrament for all, not only instituted water, than which nothing can be more common as its matter; but also placed its administration within the jurisdiction 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 of inferior necessity to the Sacrament. Let not the faithful, however, imagine that this office is given promiscuously to all, so as to supersede the propriety of observing a certain order amongst those who administer baptism: when a man is present, a woman; when a clerk, a layman; when a priest, a simple clerk, should not administer this Sacrament. 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.

To those who, as we have hitherto explained, administer baptism, another class of persons is to be added, who, according to the most ancient practice of the Church, assist at the baptismal font; and, who, although formerly called by sacred writers by the common name of sponsors or sureties, are now called God-fathers and God-mothers. ^[59] As this is an office common almost to all the laity, the pastor will teach its principal duties, with care and accuracy. He will, in the first instance, explain why at baptism, besides those who administer the Sacrament, God fathers and God-mothers are also required. The propriety of the practice will at once appear, if we keep in view the nature of baptism, that it is a spiritual regeneration, by which we are born children of God; of which St. Peter says: " As newborn infants desire the rational milk without guile." ^[60] As, therefore, every one, after his birth, requires a nurse and instructor, by whose assistance and assiduity he is brought up, and formed to learning and morality; so those, who, by the efficacy of the regenerating waters of baptism, are born to spiritual life, should be intrusted to the fidelity and prudence of some one, from whom they may imbibe the precepts of the Christian religion, and the spirit of Christian piety; and thus grow up gradually in Christ, until, with the divine assistance, they at length arrive at the full growth of perfect manhood. This necessity must appear still more imperious, if we recollect, that the pastor, who is charged with the public care of his parish, has not sufficient time to undertake the private instruction of children in the rudiments of faith. For this very ancient practice, we have this illustrious testimony of St. Denis: " It occurred," says he, " to our divine leaders," (so he calls 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 may lead the remainder of his life." ^[61] The same doctrine is confirmed by the authority of Higinus. ^[62]

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 God-child and its parents: so that marriage cannot be lawfully contracted by them, and if contracted, it is null and void.

The faithful are also to be taught the duty of sponsors; for such is the negligence with which the office of sponsor is treated in the Church, that its name only remains; whilst few, if any, have the least idea of its sanctity. Let all sponsors then, at all times recollect that they are strictly bound to exercise a constant vigilance over their spiritual children, and carefully to instruct them in the maxims of a Christian life; that they may approve themselves through life, such as their sponsors promised they should be, by the solemn ceremony of becoming sponsors. On this subject, the words of St. Denis demand attention: Speak ing 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 everything opposed to his Christian calling, and to profess and perform the sacred promises, which he made at the baptismal font." ^[63] St. Augustine also says: "I most earnestly admonish you, men and women, who have become sponsors, to consider that you stood as sureties before God, for those whose sponsors you have undertaken to become. " ^[64] And, indeed, it is the paramount duty of every man, who undertakes any office, to be indefatigable in the discharge of the duties which it imposes; and he, who solemnly professed to be the teacher and guardian of another, should not abandon to destitution him whom he once received under his care and protection, as long as he should have occasion for either. Speak ing of the duties of sponsors, St. Augustine comprises, in a few words, the lessons of instruction which they are bound to in culcate upon the minds of their spiritual children: " They ought," says he, " to admonish them to observe chastity, love justice, cherish charity; and, above all, they should teach them the Creed, the Lord's prayer, the ten commandments, and the rudiments of the Christian religion." ^[65]

Hence, it is not difficult to decide, who are inadmissible as sponsors. To those, who are unwilling to discharge its duties with fidelity, or who cannot do so with care and accuracy, this sacred trust, no doubt, should not be confided. Besides, there fore, 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 particularly, and infidels, are on no account to be admitted to the office of sponsor. The thoughts and cares of these enemies of the Catholic Church, are, continually, employed in darkening, by falsehood, the true faith, and subverting all Christian piety. ^[66]

The number of sponsors is also limited by the Council of Trent, to one male or female; or at most, to one male and one female; because a number of teachers may confuse the order of discipline and instruction; and also to prevent the multiplication of affinities, which must impede a wider diffusion of society by means of lawful marriage. ^[67]

If the knowledge of what has been hitherto explained, be, as it is, of importance to the faithful, it is no less important to them to know, that the law of baptism, as established by our Lord, extends to all, in so much, that unless they are regenerated through the grace of baptism, be their parents Christians or infidels, they are born to eternal misery and everlasting destruction. The duty of the pastor, therefore, demands of him a frequent exposition of 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." ^[68]

That this law extends, not only to adults, but also to infants, and that the Church has received this its interpretation from Apostolic tradition, is confirmed by the authority and strengthened by the concurrent testimony of the Fathers. Besides, it is not to be supposed, that Christ our Lord, would have with held the Sacrament of baptism, and the grace which it imparts from children, of whom he said: " Suffer the little children, and stay them not from coming unto me; for the kingdom of heaven is for such" ^[69] from children whom he embraced upon whom he imposed hands whom he blessed. ^[70] Moreover, when we read that an entire family was baptized by St. Paul, ^[71] children, who are included in their number, must, it is obvious, have also been cleansed in the purifying waters of baptism. Circumcision, too, which was a figure of baptism, affords a strong argument in proof of this primitive practice. That children were circumcised on the eighth day is universally known. ^[72] If, then, circumcision, "made by hand, in despoiling of the body of the flesh," ^[73] was profitable to children, shall not baptism, which is the circumcision of Christ, not " made by hand," be also profitable to them? Finally, to use the words of the Apostle, " 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." ^[74] If, then, through the transgression of Adam, children inherit the stain of primeval guilt, is there not still stronger reason to conclude, that the efficacious merits of Christ the Lord must impart to them that justice and those graces, which will give them a title to reign in eternal life? This happy consummation baptism alone can accomplish. ^[75] The pastor, therefore, will inculcate the absolute necessity of administering baptism to infants, and of gradually forming their tender minds to piety, by Christian precept; according to these admirable words of the Wiseman: " A young man according to his way, even when he is old, he will not depart from it." ^[76]

That when baptized they receive the mysterious gifts of faith cannot be matter of doubt; not that they believe by the formal assent of the mind, but because their incapacity is supplied by the faith of their parents, if the parents profess the true faith, if not, (to use the words of St. Augustine) "by that of the universal society of the saints;" ^[77] for they are said with propriety to be presented for baptism by all those, to whom their initiation in that sacred rite was 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: infants, unless possible, baptized, cannot enter heaven, and hence we may well conceive how deep the enormity of their guilt, who, through negligence, suffer them to remain without the grace of the sacrament, long er than necessity may require; particularly at an age so tender as to be exposed to numberless dangers of death. ^[78] With regard to adults who enjoy the perfect use of reason, persons, for instance, born of infidel parents, the practice of the primitive Church points out a different manner of proceeding: to them the Christian faith is to be proposed; and they are earnestly to be exhorted, allured, and invited to embrace it. If converted to the Lord God, they are then to be admonished, not to defer baptism beyond the time prescribed by the Church: it is written, " delay not to be converted to the Lord, and defer it not from day to day;" ^[79] and 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, which fortify in the practice of the Christian religion, and which are accessible through baptism only. They are also deprived of the inestimable graces of baptism, the salutary waters of which not only wash away all the stains of past sins, but also enrich the soul with divine grace, which enables the Christian to avoidsin for the future, and preserve the invaluable treasures of righteousness and innocence: effects which, confessedly, constitute a perfect epitome of a Christian life. ^[80]

On this class of persons, however, the Church does not confer this Sacrament hastily: she will have it deferred for a certain time; nor is the delay attended with the same danger as in the case of infants, which we have already mentioned: and should any unforeseen accident deprive adults of baptism, their intention of receiving it, and their repentance for past sins, will avail them to grace and righteousness. Nay, this delay seems to be attended with some advantages. The Church must take particular care, that none approach this Sacrament, whose hearts are vitiated by hypocrisy and dissimulation; and, by the intervention of some delay, the intentions of such as solicit baptism, are better ascertained. In this wise precaution originated a decree, passed by the ancient councils, the purport of which was, that Jewish converts, before admission to baptism, should spend some months in the ranks of the Catechumens. The candidate for baptism is, also, thus better instructed in the faith which he is to profess, and in the morality which he is to practise; and the Sacrament, when administered with solemn ceremonies, on the appointed days of Easter and Pentecost only, is treated with more religious respect.

Sometimes, however, when there exists a just cause to exclude delay, as in the case of imminent danger of death, its administration 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 the intervention of any delay, the one baptized the Eunuch of queen Candaces, the other, Cornelius, as soon as they professed a willingness to embrace the faith of Christ. ^[81] The faithful are, also, to be instructed in the necessary dispositions for baptism, that, in the first place, they must desire and purpose to receive it; for, as in baptism we die to sin and engage 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, and is to be forced upon none. Hence, we learn from holy tradition, that it has been the invariable practice of the Church, to administer baptism to no individual, without previously asking him if he be willing to receive it. ^[82] This disposition even infants are presumed not to want the will of the Church, when answering for them, is declared in the most explicit terms.

Insane persons, who are favoured with lucid intervals, and, during these lucid intervals, express no wish to be baptized, are not to be admitted to baptism, unless in extreme cases when death is apprehended. In such cases, if, previously to their insanity, they give intimation of a wish to be baptized, the Sacrament is to be administered; without such indication previously given, they are not to be admitted to baptism; ^[83] and the same rule is to be followed with regard to persons in a state of lethargy. But if they 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, on the same principle that children are baptized, before they come to the use of reason.

Three conditions required in adults, faith, compunction, and a firm purpose of avoiding sin.Besides a wish to be baptized, in order to obtain the grace of the Sacrament, faith, for the same reason, is also necessary: our Lord has said: "he that believes and is baptized shall be saved."^[84] Another necessary condition is compunction for past sins, and a fixed determination to refrain from their future commission: should any one dare to approach the baptismal font, a slave to vicious habits, he should be instantly repelled, for what so obstructive to the grace and virtue of baptism, as the obdurate impenitence of those who are resolved to persevere in the indulgence of their unhallowed passions? Baptism should be sought with a view to put on Christ and to be united to him; and it is, therefore, manifest that he who purposes to persevere in sin, should be repelled from the sacred font, particularly if we recollect that none of those things which belong to Christ and his Church, are to be received in vain, and 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.^[85] As far, however, as regards the validity of the Sacrament, if, when about to be baptized, the adult intends to receive what the Church administers, he no doubt, validly receives the Sacrament. Hence, to the vast multitude, who, as the Scripture says, "being compunct in heart," asked him and the other Apostles what they should do, Peter answered: "Do penance and be baptized, every one of you;"^[86] and in another place: "Repent ye, therefore, and be converted, that your sins may be blotted out."^[87] 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 that are alive from the dead."^[88]

ReflectionsFrequent reflection upon these truths cannot fail, I.in the first place, to fill the minds of the faithful with admiration of the infinite goodness of God, who, uninfluenced by any other consideration than that of his own tender mercy, gratuitously bestowed upon us, undeserving as we are, a blessing such as baptism—a blessing so extraordinary, so divine!II.If, in the next place, they consider how spotless should be the lives of those, who have been made the objects of such singular munificence, they cannot fail to be convinced of the imperative obligation imposed upon them, to spend each day of their lives in such sanctity and religious fervour, as if it were that on which they had received the sacrament and were ennobled by the grace of baptism. To inflame their minds, however, with a zeal for true piety, the pastor will find no means more efficacious than an accurate exposition of the effects of baptism.

Effects of Baptism.As, then, these effects are to afford matter of frequent instruction, that the faithful may be rendered more sensible of the high dignity to which they are raised by baptism, and may never suffer themselves to be degraded from its elevation by the disguised artifices or open assaults of Satan, they are to be taught, in the first place, first effectthat such is the admirable efficacy of first effect this sacrament as to remit original sin, and actual guilt however enormous. This its transcendant efficacy was foretold long before by Ezekiel, through whom God said: "I will pour upon you clean water, and you shall be cleansed from all your filthiness."^[89] The Apostle also, writing to the Corinthians, after having enumerated a long catalogue of crimes, adds: "such you were, but you are washed, but you are sanctified."^[90] That such was, at all times, the doctrine of the Catholic Church, is not matter of doubtful inquiry: "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 guilt."^[91] St. Jerome, also, writing to Oceanus, says: "All sins are forgiven in baptism."^[92] To obviate the possibility of doubt upon the subject, the Council of Trent, to the definitions of former Councils, has added its own distinct declaration, by 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 firmly fixed in the soul."^[93] To use the words of the same holy Council: "God hates nothing in those who are regenerated, for in those who are truly buried with Christ, by baptism, unto death,^[94] 'who walk not according to the flesh,' there is no condemnation:^[95] putting of the old man, and putting on the new, which is created according to God,^[96] they become innocent, spotless, innoxious, and beloved of God."

Concupiscence which remains after baptism, no sin.That concupiscence, however, or the fuel of sin, still remains, as the Council declares in the same place, must be acknowledged:^[97] 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 our probation;" and in another place: "the guilt of concupiscence is pardoned in baptism, but its infirmity remains."^[98] Concupiscence is the effect of sin, and is nothing more than an appetite of the soul, in itself repugnant to reason. If unaccompanied with the consent of the will, or unattended with neglect on our part, it differs essentially from the nature of sin. This doctrine does not dissent from these words of St. Paul: "I did not know concupiscence, if the law did not say: 'thou shalt not covet.'"^[99] The apostle speaks not of the importunity of concupiscence, but of the sinfulness of the interior act of the will, in assenting to its solicitations. 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 can savour more of infidelity than the assertion? By the Sacrament of Baptism sin is utterly eradicated, and the soul adheres entirely to God."^[100] In proof of this doctrine he has recourse to the testimony of our Lord himself, who says in St. John: "He that is washed, needeth not but to wash his feet, but he is wholly clean."^[101]

Figure of baptism illustrative of its first effect.But should illustration be desired, an express figure and image of the efficacy of baptism will be found in the history of the leprosy of Naaman the Syrian, 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."^[102] 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 Saviour, is a truth clearly deduced from the testimony of St. Peter, to say nothing of the array of evidence that might be adduced from other sources: "Do penance," says he, "and be baptized every one of you, in the name of Jesus Christ, for the remission of your sins."^[103]

Second effect of baptism.But in baptism, not only is sin forgiven, but with it all the punishment due to sin is remitted by a merciful God. To communicate the virtue of the passion of Christ 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."^[104] Hence the Church has uniformly taught, that to impose those offices of piety, usually called by the Fathers works of satisfaction, on him, who is to be cleansed in the salutary waters of baptism, would be derogatory in the highest degree to the dignity of this Sacrament.^[105] This doctrine not inconsistent with the practice of the primitive Church.Nor is there any discrpancy between the doctrine here delivered and the practice of the primitive Church, which of old commanded the Jews, when preparing for baptism, to observe a fast of forty days. The fast thus imposed was not enjoined as a work of satisfaction: it was a practical lesson of instruction to those who were to receive the Sacrament; and one well calculated to impress upon their minds a deeper sense of the august dignity of a rite, of which they were not admitted to be participators, without devoting some time to the uninterrupted exercise of fasting and prayer.

Baptism gives no exemption from the sentence of the civil law.But, although the remission by baptism of the punishments due to sin cannot be questioned, we are not hence to infer that it gives the offender an exemption from undergoing the punishments awarded by the civil laws to public delinquency—that, for instance, it rescues from the hand of justice the man who is legally condemned to forfeit his life to the violated laws of his country. We cannot, however, too highly commend the religion and piety of those princes, who, on some occasions, 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 in the next life, and this it does through the merits of our Lord Jesus Christ. 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."^[106]

These inconveniences of original sin, why not removed by baptism.Should it be asked why, after baptism, we are not exempt in this life from these inconveniences, which flow from original sin, and restored by the influence of this Sacrament to that state of perfection, in which Adam, the father of the human race, was placed before his fall; for this two principal reasons are assigned: the first, that we, who by baptism are united to, and become members of Christ's body, may not be more honoured than our head. As, therefore, Christ, our Lord, although clothed from his birth with the plenitude of grace and truth, was not divested of human infirmity, until, having suffered and died, he rose to the glory of immortality; it cannot appear extraordinary, if the faithful, even after they have received the grace of justification by baptism, are clothed with frail and perishable bodies; that after having undergone many labours for the sake of Christ, and having closed their earthly career, they may be recalled to life, and found worthy to enjoy with him an eternity of bliss.

IIThe second reason why corporal infirmity, disease, sense of pain, and motions of concupiscence, remain after baptism, is, that in them we may have the germs of virtue from which we shall hereafter receive a more abundant harvest of glory, and treasure up to ourselves more ample rewards. When, with patient resignation, we bear up against the trials of this life, and aided by the divine assistance, subject to the dominion of reason the rebellious desires of the heart, we may and ought to cherish an assured hope, that the time will come when, 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."^[107] An illustration.Such seems to have been the divine economy with regard to the children of Israel: God delivered them from the bondage of Egypt, having drowned Pharaoh and his host in the sea;^[108] 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, he expelled from their native territories, the other inhabitants; whilst a few other nations, whom they could not exterminate, remained, that the people of God might never want occasions to exercise their warlike fortitude and valour.^[109]

III.To these we may add another consideration, which is, that if to the heavenly gifts with which the soul is adorned in baptism, were appended temporal advantages, we should have good reason to doubt whether many might not approach the baptismal font, 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 the delusive and uncertain things of this world, "which are seen," but the solid and eternal enjoyments of the next, "which are not seen."^[110] Baptism, the source of happiness to the Christian, even in this life.This life, however, although full of misery, does not want its pleasures and joys. To us, who by baptism are engrafted as branches on Christ,^[111] what source of purer pleasure, what object of nobler ambition, than, taking up our cross, to follow him as our leader, fatigued by no labour, retarded by no danger in pursuit of the rewards of our high vocation; some to receive the laurel of virginity, others the crown of doctors and confessors, some the palm of martyrdom, others the honours appropriated to their respective virtues? These splendid titles of exalted dignity none of us should receive, had we not contended in the race, and stood unconquered in the conflict.

Third effect of baptism.But to return to the effects of baptism, the pastor will teach 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. Our souls are replenished with divine grace, by which, rendered just and children of God we are made coheirs to the inheritance of eternal life; for it in written, "he that believeth and is baptized, shall be saved;"^[112] and the Apostle testifies, that the Church is cleansed, "by the laver of water, in the word of life."^[113] But grace, according to the definition of the Council of Trent, a definition to which, under pain of anathema, we are bound to defer, 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, and invests it with increased brightness and beauty.^[114] This is also a clear inference from the words of Scripture when it says, that grace is "poured forth,"^[115] and also when it calls grace, "the pledge" of the holy Ghost.^[116]

Fourth effect of baptism.The progress of grace in the soul is also accompanied by a most splendid train of virtues; and 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 Saviour;"^[117] St. Augustine, in explanation of the words, "poured forth on us abundantly," says, "that is, for the remission of sins, and for abundance of virtues."^[118]

Fifth effect of baptism.By baptism we are also united to Christ, as members to theirhead: as, therefore, from the head proceeds the power by which the different members of the body are impelled to the proper performance of their peculiar 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 offices of Christian piety.^[119]

Difficulty of practising virtue even after baptism, whence it arises, how to be combated.We are, it is true, supported by a powerful array of virtues. It should not, however, excite our surprise if we cannot, without much labour 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 actions emanate; but because there remains, after baptism, a severe conflict of the flesh against the spirit,^[120] 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 arrive, when "whatever things are modest, whatever just, whatever holy,"^[121] will also prove easy and agreeable. Be these the subjects of our fond consideration; be these the objects of our cheerful practice; that "the God of peace may be with us."^[122]

Sixth effect of baptism.By baptism, moreover, we are sealed with a character that can never be effaced from the soul, of which, however, it were here superfluous to speak at large, as in what we have already said on the subject, when treating of the Sacraments in general, the pastor will find sufficient matter on the subject, to which he may refer.^[123]

Baptism not to be repeated, and whyBut as from the nature and efficacy of this character, it has been defined by the Church, that this Sacrament is on no account to be reiterated, the pastor should frequently and diligently admonish the faithful on this subject, lest at any time they may err on a matter of such moment. The doctrine which prohibits the reiteration of baptism, is that of the Apostle, when he says: "One Lord, one faith, one baptism."^[124] Again, when exhorting the Romans, that dead in Christ by baptism, they lose not the life which they received from him, he says: "In that Christ died to sin, he died once;"^[125] he seems clearly to signify that as Christ cannot die again, neither can we die again by baptism. Hence the Church openly professes that she believes "one baptism;" and that this accords with the nature and object of the Sacrament appears from the very idea of baptism,, which is a spiritual regeneration. As then, according to the laws of nature, we are born but once, and "our birth," as St. Augustine observes, "cannot be repeated,"^[126] so, in the supernatural order, there is but one spiritual regeneration, and, therefore, baptism can never be administered a second time.^[127]

Not repeated, even when administered conditionally.Nor let it be supposed, that this Sacrament is repeated by the Church, when she admits to the baptismal font those of whose previous baptism reasonable doubts are entertained, making use of this form: "if thou art already baptized, I baptize thee not again; but if thou are not already baptized, I baptize thee in name of the Father, and of the Son, and of the Holy Ghost:" in such cases baptism is not to be considered as repeated (its repetition would be an impiety), but as holily, because conditionally administered.

When to be administered conditionally.In this, however, the pastor should use particular precaution, in order to avoid certain abuses which are of almost daily occurrence, to the no small irreverence of this Sacrament. There are those who think that they commit no sin by the indiscriminate administration of conditional baptism: if a child is brought before them, they imagine that inquiry as to its previous baptism is unnecessary, and accordingly proceed, without delay, to administer the Sacrament. Nay more, having ascertained that the child received private baptism, they hesitate not to repeat its administration conditionally, making use, at the same time, of the solemn ceremonies of the Church! Such temerity in curs the guilt of sacrilege, and involves the minister in what theologians call an "irregularity." It has been authoritatively decided by pope Alexander, that the conditional form of baptism is to be used only when, after due inquiry, doubts are entertained of the validity of the previous baptism;^[128] and in no other case can it ever be lawful to administer baptism a second time, even conditionally.^[129]

Seventh effect of baptism.Besides the many other advantages which accrue to us from baptism, we may look upon it as the last, to which all the rest seem to be referred, that it opens to us the portals of Heaven, which sin had closed against our admission. All these effects, which are wrought in us by virtue of this Sacrament, are distinctly marked by the circumstances which, as the Gospel relates, accompanied the baptism of our Saviour. The heavens were opened and the Holy Ghost appeared descending upon Christ our Lord, in form of a dove;^[130] by which we are given to understand, that to those who are baptized are imparted the gifts of the Holy Spirit, that to them are unfolded the gates of Heaven, opening to them an entrance into glory; not, it is true, immediately after baptism, but in due season, when freed from the miseries of this life, which are incompatible with a state of bliss, they shall exchange a mortal for an immortal life.

Efficacy of the Sacrament common to all, not so its gifts and graces.These are the fruits of baptism, which, as far as regards the efficacy of the Sacrament, are, no doubt, common to all; but as far as regards the dispositions with which it is received, it is no less certain that all do not participate equally of these heavenly gifts and graces.

The prayers, rites, and ceremonies of baptism, to be explained.It now remains to explain, clearly and concisely, what regards 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 he who hears understands.^[131] They present an image, and convey the signification of the things that are done in the Sacrament; but if the people understand not their force and significancy, they can be of very little advantage to them. To make them understood, therefore, and to impress the minds of the faithful with a conviction that, although not of absolute necessity, they are of very great importance, and challenge great veneration, are matters which solicit the zeal and industry of the pastor. 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. That ceremonies contribute to the more religious and holy administration of the Sacraments, serve to exhibit to the eyes of the beholder a lively picture of 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, are truths as obvious as they are unquestionable.^[132]

Reduced to three headsBut that in his expositions the pastor may follow a certain order, and that the people may find it easier to recollect his instructions, 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 immediately follow the administration of the Sacrament.

I.
The water, consecration of.In the first place, then, the water to be used in baptism should be previously prepared: the baptismal water is consecrated with the oil of mystic unction; and this cannot be done at all times, but, according to ancient usage, on the vigils of certain festivals, which are justly deemed the greatest and the most holy solem nities in the year, and on which alone, except in cases of necessity, it was the practice of the ancient Church to administer baptism.^[133] 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 person to be baptized is brought or conducted to the door of the church, and is forbidden to enter, as unworthy to be admitted into the house of God, until he has cast off the yoke of the most degrading servitude of Satan, devoted himself unreservedly to Christ, and pledged his fidelity to the just sovereignty of the Lord Jesus.^[134]

Catechetical instruction.The priest then asks what he demands of the Church of God; and having received the answer, he first instructs him catechetically, in the doctrines of the Christian faith, of which a profession is to be made in baptism.^[135] This practice of thus communicating instruction 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;"^[136] words from which we may learn that baptism is not to be administered until, at least, the principal truths of religion are explained. But as the catechetical form consists of question and answer; if the person to be instructed be an adult, he himself answers the interrogatories; if an infant, the sponsor answers according to the prescribed form, and enters into a solemn engagement for the child.

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. To the exorcism are added other ceremonies, each of which, being mystical, has its clear and proper signification.^[137] The salt.When, for in stance, salt is put into the mouth of the person to be baptized, it evidently imports, 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 nurtured with the food of divine wisdom.^[138] The sign of the cross.Again, his forehead, eyes, breast, shoulders, 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.^[139] The spittle.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, having spread clay on his eyes, commanded to wash them in the waters of Siloe;^[140] so by the efficacy of holy baptism, a light is let in on the mind, which enables it to discern heavenly truth.^[141]

II.
The renunciation.After the performance of these ceremonies, the person to be baptized approaches the baptismal font, at which are performed other rites and ceremonies, which present a summary of the obligations imposed by the Christian religion. In three distinct interrogatories, he is formally asked by the minister of religion, "dost thou renounce Satan?" "and all his works?" "and all his pomps?"—to each of which he, or the sponsor in his name, replies in the affirmative. 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, as his worst enemies, to hold them in utter detestation.^[142]

The oil of catechumens.He is next anointed with the oil of catechumens on the breast and between the shoulders—on the breast, that by the gift of the Holy Ghost he may lay aside error and ignorance, and receive the true faith; for "the just man liveth by faith"^[143]—on the shoulders, that by the grace of the Holy Spirit he may be enabled to shake off negligence and torpor, and engage actively in the performance of good works; for "faith without works is dead."^[144]

The profession of faith.Next, standing at the baptismal font, he is interrogated by the minister of religion in these words: "Dost thou believe in God, the Father Almighty?" to which is answered; "I believe;" a like interrogatory is proposed with regard to the other articles of the creed, successively; and thus is made a solemn profession of faith. These two engagements, the renunciation of Satan and all his works and pomps, and the belief of all the articles of the creed, including, as they do, both faith and practice, constitute, it is clear, the whole force and discipline of the law of Christ.^[145]

The will of the person to be baptized asked, and when ascertained, baptism is administered.When baptism is now about to be administered, the priest asks him if he will be baptized; to which an answer in the affirmative being given by him, or, if an infant, by the sponsor, the priest performs the 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.

III.
The oil of chrism.After the person has been baptized, the priest anoints with chrism the crown of his head, thus giving him to understand, that from the moment of his baptism, 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 offered by the priest, as St. Ambrose observes, sufficiently explain.^[146]

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. Amen." Instead of a white garment, infants because not formally dressed, receive a white kerchief, accompanied with the same words. According to the doctrine of the Holy 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, and the innocence and integrity which the person who has received baptism, should preserve through life.^[147]

The burning lightTo signify that faith received in baptism, and inflamed by charity, is to be fed and augmented by the exercise of good works, a burning light is next put into his hand.^[148]

The name, its utility, its selection.Finally, a name is given, which should be taken from some person, whose eminent sanctity has given him a place in the catalogue of the Saints: this similarity of name will stimulate to the imitation of his virtues and the attainment of his holiness; and we should hope and pray that he who is the model of our imitation, may also, by his advocacy, become the guardian of our safety and salvation. Hence we cannot mark in terms too strong, our disapprobation of the conduct of those who, with a perverse industry, search for, and whose delight it is to distinguish their children by, the names of heathens; and what is still worse, of monsters of iniquity, who, by their profligate lives, have earned an infamous notoriety. By such conduct they practically prove, how little they regard a zeal for Christian piety, who 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 baptism, if given by the pastor, will be found to embrace, almost every thing of importance, which regards this Sacrament. We have explained the meaning of the word "baptism," its nature and substance, 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. The pastor will recollect that all these instructions have principally for object, to induce the faithful to direct their constant attention and solicitude to the fulfilment of the sacred and inviolable engagements into which they entered at the baptismal font, and to lead lives not unworthy the sanctity of the name and profession of Christian.

1. Rom. vi. 3. Colos. ii. 12, 13.
2. De hoc usu antique vid. Tertul. lib. de Baptis. c. 19. Basil, in exhort, ad baja Amb. lib. de myst. Paschee.
3. Mark vii. 4.
4. Rom. vi. 3. 1 Pet. iii. 21. Octo baptismi geneva vid. Damasc. lib. 4. de fidu ortliod. 10.
5. D. Aug. epist, 25. in fin.
6. Heb. x. 32.
7. 1 Cor. v. 7.
8. S. Chrysost. x. 5.
9. Rom. vi. 3.
10. s. Dion, de Eccl. Hier. c. 2.
11. Do variis baptis. nom. vid. Gregor. Nazianz. orat. in sancta lumina. et Clem. Alex. lib. 1. Poedag. cap. 6.
12. John iii. 5. &
13. Eph. v. 26.
14. John i. 12, 13.
15. Matt, xxviii. 19.
16. line, de revid. Chrysost. horn. 2-J. in Joan. Aug. lib. 6. contra. Donatist. c. 25 Cone. Florent. et Tr. d. item August, truct. SO in Joan.
17. John ii 5.
18. Eph v 26.
19. 1 John v. 8.
20. Matt. ill. 11.
21. Acts ii. 3
22. Acts i. 5.
23. Gen, vi. 5.
24. 1 Pet. iii. 20, 21.
25. 4 Kings v 14
26. John v. 2
27. 1 Cor. x. 1,
28. Isaias lv. 1.
29. Ezek. xlvii. 1.
30. Zach. xiii. 1
31. D; Hieronymns cpist. 85.
32. De mnteria bapt. vid. Cone. Florent. et Trid. sess. 7, can. 2, & de consecrat dist. 4, item D. Thorn, p. 3. q. 56, art. 5.
33. Ambr. lib. 1. saer. c. 2. et Innoc. lib. 1. deer. tit. 1. c. 3.
34. Matt, xxviii. 19.
35. John i. 33.
36. Vid. Aug. contra Donatist. lib. 6. c. 25. D. Thorn, p. 3. q. 66, art. 5.
37. Act ii. 38 , viii. 16; x. 48; xix. 5.
38. Ambr. lib. 1. de Spiritu Sancto, c. 3.
39. Basil, lib. 1. de Spiritu Sancto, c. 12.
40. Gal. iii. 27.
41. Eph. v. 26.
42. Acts ii. 41.
43. Greg. lib. i. regist. epist 41.
44. Greg. orat. in nat Salvat. circa finem.
45. Aug. serm. 29. 36, 37. de temp.
46. Matt. iii. 16, 17. Mark i. 10, 11. Luke ii. 21, 22.
47. Vid. Hierott. in com. in. 3. cap. Matt. Aug. serm. 36. de temp.
48. Mark xvi. 15. Matt, xxviii. 19.
49. 1 Pet. i. 3.
50. Eph. v. 25, 26.
51. John iii. 5.
52. 4 Kings vi. 17.
53. 1 Cor. xiv. 40.
54. Matt, xxviii. 19.
55. Isid. lib. 2. de offic. Eccles. cap. 4.
56. 1 Cor. x. 17.
57. Distinct. 93. cap. 13.
58. Trid. sess. 7. can. de consec. dist. 4. cap. 24. Aug. lib. 7. contra Donalist. cap 5]. et ibid. lib. 3. cap. 10. et lib. 2. contra Parmen. et Council. Lat. cap. 1. et Cone. Florent in deer. Eugenii.
59. Tert 1. de bapt. c. 18. et de coron. milit cap. 3.
60. 1 Pet ii. 2.
61. Dionys. de Eccl. Hier. c. 7. parte 3.
62. Habetur de consec. dist. 5. cap. 100. et Leo, pp. ib. c. 101. et Cone. Mogunt ib. cap. 101. et 30. q. 1.
63. Loco sup. cit. 64.
64. D. Aug. serm. 163. de temp, et ser. 215.
65. Serm. 165, de temp, de cons. dist. 4. c. 120.
66. 30 q. 1 cap. 1 D. Thorn, p. 3. q. 67. art. 8. ad 2. ex Mogunt. Concil. de consec dint. 4. cap. 102.
67. De cone. dist. 4. c. 101. et Concil. Trid. sess. 14. c. 10. de refor. Matrim.
68. John iii. 5. De his vide Clem. pp. epist. 4. in med. Aug. in Joan, tract. 13. et t e Eccles. dogm. cap. 24. Amb. de iis qui myst. initiantur, c. 4. Concil Lateran. c. . .Trid. sess. 7. can. 51.
69. Matt. xix. 14.
70. Mark x. 16.
71. 1 Cor. i. 16. Acts xvi. 33.
72. Gen. xxi. 4. Lev. xii. 3. Luke i. 59; ii. 21
73. Coloss. ii. 11.
74. Rom. y. 17.
75. Conc. Trid. sess. 5. decret, de peccato Origin, et sess. 7. de baptism, cap. 12 14 Dkmys. de Eccles. Hier. cap. 7. Cyprian, ep. 59. Aug. epist. 28. et lib. de 1. peccat. merit, c. 23. Chrys. horn, de Adamo de Eva. Cone. Milevit, c. 2. et de consec. dist. 4 passim.
76. Prov. xxii. 6.
77. Ep. 23 ad Bon.
78. Aug. lib. 3 de orig. anim. c. 9. et lib. 1. de pecc. merit, c. 2, et ep. 28.
79. Eccl. v. 8.
80. Tertul. lib. de posnit. cap. 6. et de prescript, cap. 41. Cypr. epist. 13. de consec dist. 4. c. 64. et 65. Aug. lib. de fide et operib. c. 9.
81. Acts viii. 38, and x. 48.
82. Aug. lib, de poen. medi. c. 2. D. Thorn. 3. p. q. 63. $ 7.
83. D. Thorn. 3. p. q. 86. ar. 12.
84. Mark xvi 14.
85. Rom. viii. 1.
86. Acts ii. 38.
87. Acts iii. 19.
88. Rom. vi. 13.
89. Ezek. xxxvi. 25.
90. 1 Cor. vi. 11.
91. Lib. 1. de pec. merit. et remis. c. 15.
92. Epist. 85. ante medium.
93. Sess. 5. can. 5.
94. Rom. vi. 4.
95. Rom. viii. 1.
96. Eph. iv. 22, 24.
97. De hoc effectu baptismi vide insuper Aug. lib. 1 contra duas ep. Pelag. c. 13. et l. 3. c. 5. in Enchir. c. 64. et lib. 1. de nupt. et concup. c. 25. item Greg. lib. 9 ep. 39. Concil Vienn. et Flor in mater. de Sacrament.
98. Aug. l. 2. de pec. mer. remiss. c. 4.
99. Rom. vii. 7.
100. L. 9. Reg. epist. 39.
101. John xiii. 10.
102. 4 Kings v. 14.
103. Acts ii. 38. De concupiscentia remanente in baptizatis vide Aug. lib. 1. de pec. merit. et remiss. c. 39. item lib. 1. contra duas Epist. Pelag. c. 13. lib. 3. c. 3. in medio, et lib. 1. de nupt. et concup. c. 23. et 25. item lib. 6. contra Julian. q. 5. et de verb. Apost. serm. 6.
104. Rom. vi. 3, 4. Col. ii. 12.
105. Quod pœnæ peccatis debitæ remittantur in baptismo, vide Ambros. in c. 11. ad Rom. Aug. l. 1. de nupt. et concupis. c. 33. et in Ench. c. 4. D. Thom. p. 3. q. 69. art. 2. unde nec ulla est imponenda pœnitentia. Greg. l. 7. regist. Episc. 24. et habetur de consecrat. distinct. 4. cap. ne quod absit. D. Thom. 3 p q. 68. art. 5.
106. Rom. vi. 5.
107. Tim. iv. 7.
108. Exod. xiv. 27
109. Judges iii. 1, 2.
110. 2 Cor. iv. 17, 18.
111. John xv. 2.
112. Mark xvi. 16.
113. Ephes. v. 26.
114. Sess. 6, 7, de justific.
115. Tit. iii. 6.
116. Eph. i. 14.—2 Cor. 1. 22, et v. 5.—Quid sit gratia de qua hic vide August. lib. 1. de peccat. merit. et remiss. c. 10. item de spiritu et litera, c. 28, versus finem. Bernard. serm. 1. in cœna domini.
117. Tit. iii. 5, 6.
118. De hoc effectu baptismi vide Chrysist. hom. ad Neoph. et haptis. Damas. lib. 2, de fide Orthod. c. 36. Lactant. lib. 3., Divin. Instit. c. 25. Aug. Epist. 23, ad Bonifac. item lib. 1, de peccat. merit. et remiss. c. 29, Prosp. l. 2, de vocat. Gent. c. 9.
119. Quod per baptismum Christi capiti ut membra connectamur, vide August. epist. 23, item lib. 1, de pec. meritis et remiss. c. 16. Prosp. de voc. Gent. l. 1, c. 9. Bernard. serm. 1. in Cœna Dom. D. Thom. 3. p. q. 69. art. 5.
120. Gal. v. 17.
121. Philip. iv. 8.
122. 2 Cor. xiii. 11.—Vide hac de re Aug. lib. v. contra Julian. c. 2, et 5. item de peccat. merit. et remiss. lib. 1, c. 3.
123. Vide Aug. lib. 6, contra Donatist. cap. 1. et in epist. Joan. tract. 5. Trid. sess. 7.
124. Eph. iv. 5.
125. Rom. vi. 10.
126. In Joan. tract. 11.
127. Hac de re vide Trid. Sess. 7, de baptismo, can. 11. et 13. item Concil. Cartha. can. 1, Vien. ut habetur in Clem. 1. lib de sum. Trinit. D. August. tract. 11. in Joan. Beda in capite 3, Joan. Leo Mag. epist. 37, et 39, D. Thom. 3. p. q. 66, a 9.
128. Lib. 1. Decretal. tit. de baptismo. c. de quidem.
129. De irregularitate cujus hic est mentio, vid. apostat. et reit. baptism. c. ex litterarum, et de Consecr. dist. 4. c. eos qui. et lib. 3. decretal. de baptismo et ejus effectu. c. de quibus.
130. Matth. iii. 16.
131. 1 Cor. xiv. 2.
132. De eis ritibus vide Dion. cap. 2. de Eccles. Hier. Clem. Epist. 3. Tertul. lib. de corona milit. et de baptism. passim. Origen. hom. 12. in num. Cypr. Epist. 70. item vide de consecr. dist. 4.
133. Cypr. epist. 70. item Basil. de Spiritu S. c. 27. et de consec. dist. 4. c. in Sabbato.
134. Tertul. de corona milit. c. 3. Cyril. Hierosol. Catech. 8.
135. Clem. Rom. epist. 3. Aug. de fide et oper. c. 9.
136. Mark xvi. 15. Matth. xxviii. 19, 20.
137. De exorcismis vide Tertul. de prescript. c. 41. Cypr. epist. 2. Aug. lib. 2. de gratia Dei et peccat. orig. cap. 40. et lib. 2. de Nupt. et concupis. cap. 26. optat. lib. 4. contra Parmenianum.
138. Bed. in lib. Esdræ, c. 9. Isid. lib. 2. de offic. eccl. c. 20. et Aug. lib. 1. confess. c. 11.
139. De signo crucis vide Tertul. lib. de resurr. carn. Basil. lib. de spiritu Sancto Chrys. contra gentes et alios.
140. John ix. 7.
141. De saliva Am. lib. 1. de sacram. 1. et de iis qui myst. init. c. 1. et de consecr. distinct. 4. c. postea.
142. Tertul. lib. de coron. mil. c. 13. et de spectac. c. 4. et de Idol. c. 6. Cypr. epist. 7. 54.
143. Gal. iii. 11.
144. James ii. 26.
145. Cyril. Hier. Catech. 2 et 3.
146. Lib. 1. de Sacram. Dionys. Eccl. Hierar. c. 3. Cyril. Hieros. Catech. 3. Basil lib. de Spiritu Sancto, c. 27.
147. Dionys. loco citato. Amb. de iss qui myst. init. c. 8.
148. De hoc cereo vide Gregor. Nazian. serm. de bapt. Gregor. Turon. lib. 5. cap 11. Niceph. inst. Eccle. lic. 3. c. 12.