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Part II: THE SACRAMENTS

IMPORTANCE OF INSTRUCTION ON THE SACRAMENTS

 The exposition of every part of Christian doctrine demands knowledge and industry on the part of the pastor. But instruction on the Sacraments, which, by the ordinance of God, are a necessary means of salvation and a plenteous source of spiritual advantage, demands in a special manner his talents and industry. By accurate and frequent instruction (on the Sacraments) the faithful will be enabled to approach worthily and with salutary effect these inestimable and most holy institutions; and the priests will not depart from the rule laid down in the divine prohibition: Give not that which is holy to dogs: neither cast ye your pearls before swine.1

Part II: THE SACRAMENTS

 

The Word "Sacrament"
 

 Since, then, we are about to treat of the Sacraments in general, it is proper to begin in the first place by explaining the force and meaning of the word Sacrament, and showing its various significations, in order the more easily to comprehend the sense in which it is here used. The faithful, therefore, are to be informed that the word Sacrament, in so far as it concerns our present purpose, is differently understood by sacred and profane writers.

 By some it has been used to express the obligation which arises from an oath, pledging to the performance of some service; and hence the oath by which soldiers promise military service to the State has been called a military sacrament. Among profane writers this seems to have been the most ordinary meaning of the word.*

 But by the Latin Fathers who have written on theological subjects, the word sacrament is used to signify a sacred thing which lies concealed. The Greeks, to express the same idea, made use of the word Mystery. This we understand to be the meaning of the word, when, in the Epistle to the Ephesians, it is said: That he might make known to us the mystery (sacramentum) of his will;2 and to Timothy: great is the mystery (sacramentum) of godliness;3 and in the Book of Wisdom: They knew not the secrets (sacramenta) of God.4 In these and many other passages the word sacrament, it will be perceived, signifies nothing more than a holy thing that lies concealed and hidden.

 The Latin Doctors, therefore, deemed the word a very appropriate term to express certain sensible signs which at once communicate grace, declare it, and, as it were, place it before the eyes. St. Gregory, however, is of the opinion that such a sign is called a Sacrament, because the divine power secretly operates our salvation under the veil of sensible things.5

 Let it not, however, be supposed that the word sacrament is of recent ecclesiastical usage. Whoever peruses the works of Saints Jerome and Augustine will at once perceive that ancient ecclesiastical writers made use of the word sacrament, and sometimes also of the word symbol, or mystical sign or sacred sign, to designate that of which we here speak.

 So much will suffice in explanation of the word sacrament. What we have said applies equally to the Sacraments of the Old Law; but since they have been superseded by the Gospel Law and grace, it is not necessary that pastors give instruction concerning them.

Definition of a Sacrament
 

 Besides the meaning of the word, which has hitherto engaged our attention, the nature and efficacy of the thing which the word signifies must be diligently considered, and the faithful must be taught what constitutes a Sacrament. No one can doubt that the Sacraments are among the means of attaining righteousness and salvation. But of the many definitions, each of them sufficiently appropriate, which may serve to explain the nature of a Sacrament, there is none more comprehensive, none more perspicuous, than the definition given by St. Augustine and adopted by all scholastic writers. A Sacrament, he says, is a sign of a sacred thing;6 or, as it has been expressed in other words of the same import: A Sacrament is a visible sign of an invisible grace, instituted for our justification.7

 

 

"A Sacrament is a Sign"
 

 The more fully to develop this definition, the pastor should explain it in all its parts. He should first observe that sensible objects are of two sorts: some have been invented precisely to serve as signs; others have been established not for the sake of signifying something else, but for their own sakes alone. To the latter class almost every object in nature may be said to belong; to the former, spoken and written languages, military standards, images, trumpets, signals* and a multiplicity of other things of the same sort. Thus with regard to words; take away their power of expressing ideas, and you seem to take away the only reason for their invention. Such things are, therefore, properly called signs. For, according to St. Augustine, a sign, besides what it presents to the senses, is a medium through which we arrive at the knowledge of something else. From a footstep, for instance, which we see traced on the ground, we instantly infer that some one whose trace appears has passed.8 *

 

 

PROOF FROM REASON
 

 A Sacrament, therefore, is clearly to be numbered among those things which have been instituted as signs. It makes known to us by a certain appearance and resemblance that which God, by His invisible power, accomplishes in our souls. Let us illustrate what we have said by an example. Baptism, for instance, which is administered by external ablution, accompanied with certain solemn words, signifies that by the power of the Holy Spirit all stain and defilement of sin is inwardly washed away, and that the soul is enriched and adorned with the admirable gift of heavenly justification; while, at the same time, the bodily washing, as we shall hereafter explain in its proper place, accomplishes in the soul that which it signifies.

 

 

PROOF FROM SCRIPTURE

 

 That a Sacrament is to be numbered among signs is clearly inferred also from Scripture. Speaking of circumcision, a Sacrament of the Old Law which was given to Abraham, the father of all believers,9 the Apostle in his Epistle to the Romans, says: And he received the sign of circumcision, a seal of the justice of the faith.10 In another place he says: All we who are baptized in Christ Jesus, are baptized in his death,11 words which justify the inference that Baptism signifies, to use the words of the same Apostle, that we are buried together with him by baptism into death.12

 Nor is it unimportant that the faithful should know that the Sacraments are signs. This knowledge will lead them more readily to believe that what the Sacraments signify, contain and effect is holy and august; and recognizing their sanctity they will be more disposed to venerate and adore the beneficence of God displayed towards us.

 

 

"Sign of a Sacred Thing"

Kind of Sign Meant Here

 

 We now come to explain the words, sacred thing, which constitute the second part of the definition. To render this explanation satisfactory we must enter somewhat more minutely into the accurate and acute remarks of St. Augustine on the variety of signs.13

 

 

NATURAL SIGNS

 

 Some signs are called natural. These, besides making themselves known to us, also convey a knowledge of something else, an effect, as we have already said, common to all signs. Smoke, for instance, is a natural sign from which we immediately infer the existence of fire. It is called a natural sign, because it implies the existence of fire, not by arbitrary institution, but from experience. If we see smoke, we are at once convinced of the presence of fire, even though it is hidden.

 

 

SIGNS INVENTED BY MAN

 

 Other signs are not natural, but conventional, and are invented by men to enable them to converse one with another, to convey their thoughts to others, and in turn to learn the opinions and receive the advice of other men. The variety and multiplicity of such signs may be inferred from the fact that some belong to the eyes, many to the ears, and the rest to the other senses. Thus when we intimate any thing to another by such a sensible sign as the raising of a flag, it is obvious that such intimation is conveyed only through the medium of the eyes; and it is equally obvious that the sound of the trumpet, of the lute and of the lyre, - instruments which are not only sources of pleasure, but frequently signs of ideas - is addressed to the ear. Through the latter sense especially are also conveyed words, which are the best medium of communicating our inmost thoughts.

 

 

SIGNS INSTITUTED BY GOD

 

 Besides the signs instituted by the will and agreement of men, of which we have been speaking so far, there are certain other signs appointed by God. These latter, as all admit, are not all of the same kind. Some were instituted by God to indicate something or to bring back its recollection. Such were the purifications of the Law,14 the unleavened bread, and many other things which belonged to the ceremonies of the Mosaic worship.15 But God has appointed other signs with power not only to signify, but also to accomplish (what they signify).

 Among these are manifestly to be numbered the Sacraments of the New Law. They are signs instituted not by man but by God, which we firmly believe have in themselves the power of producing the sacred effects of which they are the signs.

 

 

Kind of Sacred Thing Meant Here
 

 We have seen that there are many kinds of signs. The sacred thing referred to is also of more than one kind. As regards the definition already given of a Sacrament, theologian's prove that by the words sacred thing is to be understood the grace of God, which sanctifies the soul and adorns it with the habit of all the divine virtues; and of this grace they rightly consider the words sacred thing, an appropriate appellation, because by its salutary influence the soul is consecrated and united to God.

 In order, therefore, to explain more fully the nature of a Sacrament, it should be taught that it is a sensible object which possesses, by divine institution, the power not only of signifying, but also of accomplishing holiness and righteousness. Hence it follows, as everyone can easily see, that the images of the Saints, crosses and the like, although signs of sacred things, cannot be called Sacraments. That such is the nature of a Sacrament is easily proved by the example of all the Sacraments, if we apply to the others what has been already said of Baptism; namely, that the solemn ablution of the body not only signifies, but has power to effect a sacred thing which is wrought interiorly by the operation of the Holy Spirit.

 

 

OTHER SACRED THINGS SIGNIFIED BY THE SACRAMENTS

 

 Now it is especially appropriate that these mystical signs, instituted by God, should signify by the appointment of the Lord not only one thing, but several things at once.

 

 

ALL THE SACRAMENTS SIGNIFY SOMETHING PRESENT,

SOMETHING PAST, SOMETHING FUTURE

 

 This applies to all the Sacraments; for all of them declare not only our sanctity and justification, but also two other things most intimately connected with sanctification, namely, the Passion of Christ our Redeemer, which is the source of our sanctification, and also eternal life and heavenly bliss, which are the end of sanctification. Such, then, being the nature of all the Sacraments, holy Doctors justly hold that each of them has a threefold significance: they remind us of something past; they indicate and point out something present; they foretell something future.

 Nor should it be supposed that this teaching of the Doctors is unsupported by the testimony of Holy Scripture. When the Apostle says: All we who are baptized in Christ Jesus, are baptized in his death,16 he gives us clearly to understand that Baptism is called a sign, because it reminds us of the death and Passion of our Lord. When he says, We are buried together with him by baptism into death; that as Christ is risen from the dead by the glory of the Father, so, we also may walk in newness of life,17 he also clearly shows that Baptism is a sign which indicates the infusion of divine grace into our souls, which enables us to lead a new life and to perform all the duties of true piety with ease and cheerfulness. Finally, when he adds: If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection,18 he teaches that Baptism clearly foreshadows eternal life also, which we are to reach through its efficacy.

 

 

A SACRAMENT SOMETIMES SIGNIFIES THE PRESENCE

OF MORE THAN ONE THING

 

 Besides the different significations already mentioned, a Sacrament also not infrequently indicates and marks the presence of more than one thing. This we readily perceive when we reflect that the Holy Eucharist at once signifies the presence of the real body and blood of Christ and the grace which it imparts to the worthy receiver of the sacred mysteries.

 What has been said, therefore, cannot fail to supply the pastor with arguments to prove how much the power of God is displayed, how many hidden miracles are contained in the Sacraments of the New Law; that thus all may understand that they are to be venerated and received with utmost devotion.*

Why the Sacraments were Instituted
 

 Of all the means employed to teach the proper use of the Sacraments, there is none more effectual than a careful exposition of the reasons of their institution. Many such reasons are commonly assigned.

 The first of these reasons is the feebleness of the human mind. We are so constituted by nature that no one can aspire to mental and intellectual knowledge unless through the medium of sensible objects. In order, therefore, that we might more easily understand what is accomplished by the hidden power of God, the same sovereign Creator of the universe has most wisely, and out of His tender kindness towards, us, ordained that His power should be manifested to us through the intervention of certain sensible signs. As St. Chrysostom happily expresses it: If man were not clothed with a material body, these good things would have been presented to him -naked and without any covering; but as the soul is joined to the body, it was absolutely necessary to employ sensible things in order to assist in making them understood.19

 Another reason is because the mind yields a reluctant assent to promises. Hence, from the beginning of the world, God was accustomed to indicate, and usually in words, that which He had resolved to do; but sometimes, when designing to execute something, the magnitude of which might weaken a belief in its accomplishment, He added to words other signs, which sometimes appeared miraculous. When, for instance, God sent Moses to deliver the people of Israel, and Moses, distrusting the help even of God who had commissioned him, feared that the burden imposed was heavier than he could bear, or that the people would not heed his message, the Lord confirmed His promise by a great variety of signs.20 As, then, in the Old Law, God ordained that every important promise should be confirmed by certain signs, so in the New Law, Christ our Saviour, when He promised pardon of sin, divine grace, the communication of the Holy Spirit, instituted certain visible and sensible signs by which He might oblige Himself, as it were, by pledges, and make it impossible to doubt that He would be true to His promises.

 A third reason is that the Sacraments, to use the words of St. Ambrose, may be at hand, as the remedies and medicines of the Samaritan in the Gospel, to preserve or recover the health of the soul.21 For, through the Sacraments, as through a channel, must flow into the soul the efficacy of the Passion of Christ, that is, the grace which He merited for us on the altar of the cross, and without which we cannot hope for salvation. Hence, our most merciful Lord has bequeathed to His Church, Sacraments stamped with the sanction of His word and promise, through which, provided we make pious and devout use of these remedies, we firmly believe that the fruit of His Passion is really communicated to us.

 A fourth reason why the institution of the Sacraments seems necessary is that there may be certain marks and symbols to distinguish the faithful; particularly since, as St. Augustine observes, no society of men, professing a true or a false religion, can be, so to speak, consolidated into one body, unless united and held together by some bond of sensible signs.22 Both these objects the Sacraments of the New Law accomplish, distinguishing the Christian from the infidel, and uniting the faithful by a sort of sacred bond.

 Another very just cause for the institution of the Sacraments may be shown from the words of the Apostle: With the heart we believe unto justice; but with the mouth confession is made unto salvation.23 By approaching them we make a public profession of our faith in the sight of men. Thus, when we approach Baptism, we openly profess our belief that, by virtue of its salutary waters in which we are washed, the soul is spiritually cleansed.

 The Sacraments have also great influence, not only in exciting and exercising our faith, but also in inflaming that charity with which we should love one another, when we recollect that, by partaking of these mysteries in common, we are knit together in the closest bonds and are made members of one body.

 A final consideration, which is of greatest importance for the life of a Christian, is that the Sacraments repress and subdue the pride of the human heart, and exercise us in the practice of humility; for they oblige us to subject ourselves to sensible elements in obedience to God, from whom we had before impiously revolted in order to serve the elements of the world.24

 These are the chief points that appeared to us necessary for the instruction of the faithful on the name, nature, and institution of a Sacrament. When they shall have been accurately expounded by the pastor, his next duty will be to explain the constituents of each Sacrament, its parts, and the rites and ceremonies which have been added to its administration.*

Constituent Parts of the Sacraments
 

 In the first place, then, it should be explained that the sensible thing which enters into the definition of a Sacrament as already given, although constituting but one sign, is twofold. Every Sacrament consists of two things, matter, which is called the element, and form, which is commonly called the word.

 This is the doctrine of the Fathers of the Church; and the testimony of St. Augustine on the subject is familiar to all. The word, he says, is joined to the element, and it becomes a Sacrament.25 By the words sensible thing, therefore, the Fathers understand not only the matter or element, such as water in Baptism, chrism in Confirmation, and oil in Extreme Unction, all of which fall under the eye; but also the words which constitute the form, and which are addressed to the ear.

 Both are clearly pointed out by the Apostle, when he says: Christ loved the Church, and delivered himself up for it, that he might sanctify it, cleansing it by the laver of water in the word of life.26 Here both the matter and form of the Sacrament are expressly mentioned.

 In order to make the meaning of the rite that is being performed easier and clearer, words had to be added to the matter. For of all signs words are evidently the most significant, and without them, what the matter for the Sacraments designates and declares would be utterly obscure. Water, for instance, has the quality of cooling as well as cleansing, and may be symbolic of either. In Baptism, therefore, unless the words were added, it would not be certain, but only conjectural, which signification was intended; but when the words are added, we immediately understand that the Sacrament possesses and signifies the power of cleansing.

 In this the Sacraments of the New Law excel those of the Old that, as far as we know, there was no definite form of administering the latter, and hence they were very uncertain and obscure. In our Sacraments, on the contrary, the form is so definite that any, even a casual deviation from it renders the Sacrament null. Hence the form is expressed in the clearest terms, such as exclude the possibility of doubt.

 These, then, are the parts which belong to the nature and substance of the Sacraments, and of which every Sacrament is necessarily composed.*

Ceremonies Used in the Administration of the Sacraments

 To (the matter and form) are added certain ceremonies. These cannot be omitted without sin, unless in case of necessity; yet, if at any time they be omitted, the Sacrament is not thereby invalidated, since the ceremonies do not pertain to its essence. It is not without good reason that the administration of the Sacraments has been at all times, from the earliest ages of the Church, accompanied with certain solemn rites.

 There is, in the first place, the greatest propriety in manifesting such a religious reverence to the sacred mysteries as to make it appear that holy things are handled by holy men.

 Secondly, these ceremonies serve to display more fully the effects of the Sacraments, placing them, as it were, before our eyes, and to impress more deeply on the minds of the faithful the sanctity of these sacred institutions.

 Thirdly, they elevate to sublime contemplation the minds of those who behold and observe them with attention, and excite within them faith and charity.

 To enable the faithful, therefore, to know and understand clearly the meaning of the ceremonies made use of in the administration of each Sacrament should be an object of special care and attention.*

The Number of the Sacraments

 

 We now come to explain the number of the Sacraments. A knowledge of this point is very advantageous to the faithful; for the greater the number of aids to salvation and the life of bliss which they understand to have been provided by God, the more ardent will be the piety with which they will direct all the powers of their souls to praise and proclaim His singular goodness towards us.

 The Sacraments of the Catholic Church are seven in number, as is proved from Scripture, from the tradition handed down to us from the Fathers, and from the authority of Councils. Why they are neither more nor less in number may be shown, at least with some probability, from the analogy that exists between the natural and the spiritual life. In order to exist, to preserve existence, and to contribute to his own and to the public good, seven things seem necessary to man: to be born, to grow, to be nurtured, to be cured when sick, when weak to be strengthened; as far as regards the public welfare, to have magistrates invested with authority to govern, and to perpetuate himself and his species by legitimate off spring. Now, since it is quite clear that all these things are sufficiently analogous to that life by which the soul lives to God, we discover in them a reason to account for the number of the Sacraments.

 First comes Baptism, which is the gate, as it were, to all the other Sacraments, and by which we are born again unto Christ. The next is Confirmation, by which we grow up and are strengthened in the grace of God; for, as St. Augustine27 observes, to the Apostles who had already received Baptism, the Redeemer said: "Stay you in the city till you be endued with power from on high."28 The third is the Eucharist, that true bread from heaven which nourishes and sustains our souls to eternal life, according to these words of the Saviour: My flesh is meat indeed, and my blood is drink indeed.29 The fourth is Penance, through which lost health is recovered after we have been wounded by sin. Next is Extreme Unction, which obliterates the remains of sin and invigorates the powers of the soul; for speaking of this Sacrament St. James says: If he be in sins, they shall be forgiven him.30 Then follows Holy Orders, by which power is given to exercise perpetually in the Church the public administration of the Sacraments and to perform all the sacred functions. The last is Matrimony, instituted to the end that, by means of the legitimate and holy union of man and woman, children may be procreated and religiously educated for the service of God, and for the preservation of the human race.*

Comparisons among the Sacraments

 

 Though all the Sacraments possess a divine and admirable efficacy, it is well worthy of special remark that all are not of equal necessity or of equal dignity, nor is the signification of all the same.

 Among them three are said to be necessary beyond the rest, although in all three this necessity is not of the same kind. The universal and absolute necessity of Baptism our Saviour has declared in these words: Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God.31 Penance, on the other hand, is necessary for those only who have stained themselves after Baptism by any mortal guilt. Without sincere repentance, their eternal ruin is inevitable. Orders, too, although not necessary to each of the faithful, are of absolute necessity to the Church as a whole.

 But if we consider the dignity of the Sacraments, the Eucharist, for holiness and for the number and greatness of its mysteries, is far superior to all the rest. These, however, are matters which will be more easily understood, when we come to explain, in its proper place, what regards each of the Sacraments.*

The Author of the Sacraments

 

 It now remains to inquire from whom we have received these sacred and divine mysteries. Any gift, however excellent in itself, undoubtedly receives an increased value from the dignity and excellence of him by whom it is bestowed.

 The present question, however, is not hard to answer. For since human justification comes from God, and since the Sacraments are the wonderful instruments of justification, it is evident that one and the same God in Christ, must be acknowledged to be the author of justification and of the Sacraments.

 Furthermore, the Sacraments contain a power and efficacy which reach the inmost soul; and as God alone has power to enter into the hearts and minds of men, He alone, through Christ, is manifestly the author of the Sacraments.

 That they are also interiorly dispensed by Him we must hold with a firm and certain faith, according to these words of St. John, in which he declares that he learned this truth concerning Christ: He who sent me to baptize with water, said to me: He, upon whom thou shalt see the Spirit descending, and remaining upon him, he it is that baptizeth with the Holy Spirit.32 *

The Ministers of the Sacraments

 

 But although God is the author and dispenser of the Sacraments, He nevertheless willed that they should be administered in His Church by men, not by Angels. To constitute a Sacrament, as the unbroken tradition of the Fathers testifies, matter and form are not more necessary than is the ministry of men.

 

 

UNWORTHINESS OF THE MINISTER AND VALIDITY

 

 Since the ministers of the Sacraments represent in the discharge of their sacred functions, not their own, but the person of Christ, be they good or bad, they validly perform and confer the Sacraments, provided they make use of the matter and form always observed in the Catholic Church according to the institution of Christ, and provided they intend to do what the Church does in their administration. Hence, unless the recipients wish to deprive themselves of so great a good and resist the Holy Spirit, nothing can prevent them from receiving (through the Sacraments) the fruit of grace.

 That this was, at all times, a fixed and well ascertained doctrine of the Church, is established beyond all doubt by St. Augustine, in his disputations against the Donatist.33 And should we desire Scriptural proof also, let us listen to these words of the Apostle: I have planted; Apollo watered; but God gave the increase. Therefore neither he that planteth nor he that watereth is anything, but God who giveth the increase.34 From these words it is clear that as trees are not injured by the wickedness of those who planted them, so those who were planted in Christ by the ministry of bad men sustain no injury from the guilt of those others.

 Judas Iscariot, as the holy Fathers infer from the Gospel of St. John,35 conferred Baptism on many; and yet none of those whom he baptized are recorded to have been baptized again. To use the memorable words of St. Augustine: Judas baptized, and yet after him none were rebaptized; John baptized, and after John they were rebaptized. For the Baptism administered by Judas was the Baptism of Christ, but that administered by John was the baptism of John. Not that we prefer Judas to John, but that we justly prefer the Baptism of Christ, although administered by Judas, to that of John although administered by the hands of John.36

 

 

LAWFULNESS OF ADMINISTRATION

 

 But let not pastors, or other ministers of the Sacraments, hence infer that they fully acquit themselves of their duty, if, disregarding integrity of life and purity of morals, they attend only to the administration of the Sacraments in the manner prescribed. True, the manner of administering them demands particular diligence; yet this alone does not constitute all that pertains to that duty. It should never be forgotten that the Sacraments, although they cannot lose the divine efficacy inherent in them, bring eternal death and perdition to him who dares administer them unworthily.

 Holy things, it cannot be too often repeated, should be treated holily and with due reverence. To the sinner, says the Prophet, God has said: Why dost thou declare my justices, and take my covenant in thy mouth, seeing that thou hast hated discipline?37 If then, for him who is defiled by sin it is unlawful to speak on divine things, how enormous the guilt of that man, who, conscious of many crimes, dreads not to accomplish with polluted lips the holy mysteries, to take them into his befouled hands, to touch them, and to present and administer them to others? All the more since St. Denis says that the wicked may not even touch the symbols, as he calls the Sacraments.38

 It therefore becomes the first duty of the minister of holy things to follow holiness of life, to approach with purity the administration of the Sacraments, and so to exercise himself in piety, that, from their frequent administration and use, he may every day receive, with the divine assistance, more abundant grace.*

Effects of the Sacraments

 

 When these matters have been explained, the effects of the Sacraments are the next subject of instruction. This subject should throw considerable light on the definition of a Sacrament as already given.*

 

 

FIRST EFFECT: JUSTIFYING GRACE

 

 The principal effects of the Sacraments are two. The first place is rightly held by that grace which we, following the usage of the holy Doctors, call sanctifying. For so the Apostle most clearly taught when he said: Christ loved the church, and delivered himself up for it; that he might sanctify it, cleansing it by the laver of water in the word of life.39 But how so great and so admirable an effect is produced by the Sacrament that, to use the well-known saying of St. Augustine, water cleanses the body and reaches the heart,40 - this indeed, cannot be comprehended by human reason and intelligence. It may be taken for granted that no sensible thing is of its own nature able to reach the soul; but we know by the light of faith that in the Sacraments there exists the power of almighty God by which they effect that which the natural elements cannot of themselves accomplish.

 Lest on this subject any doubt should exist in the minds of the faithful, God, in the abundance of His mercy, was pleased, from the moment when the Sacraments began to be administered, to manifest by the evidence of miracles the effects which they operate interiorly in the soul. (This He did) in order that we may most firmly believe that the same effects, although far removed from the senses, are always inwardly produced. To say nothing of the fact that at the Baptism of the Redeemer in the Jordan the heavens were opened and the Holy Spirit appeared in the form of a dove,41 to teach us that when we are washed in the sacred font His grace is infused into our souls-to omit this, which has reference rather to the signification of Baptism than to the administration of the Sacrament - do we not read that on the day of Pentecost, when the Apostles received the Holy Spirit, by whom they were thenceforward inspired with greater alacrity and resolution to preach the faith and brave dangers for the glory of Christ, there came suddenly a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting, and there appeared to them parted tongues, as it were, of fire!42 By this it was understood that in the Sacrament of Confirmation the same Spirit is given us, and such strength is imparted as enables us resolutely to encounter and resist our incessant enemies, the world, the flesh and the devil. For some time in the beginning of the Church, whenever these Sacraments were administered by the Apostles, the same miraculous effects were witnessed, and they ceased only when the faith had acquired maturity and strength.

 From what has been said of sanctifying grace, the first effect of the Sacraments, it clearly follows that there resides in the Sacraments of the New Law, a virtue more exalted and efficacious than that of the sacraments of the Old Law. Those ancient sacraments, being weak and needy elements,43 sanctified such as were defiled to the cleansing of the flesh,44 but not of the spirit. They were, therefore, instituted only as signs of those things, which were to be accomplished by our mysteries. The Sacraments of the New Law, on the contrary, flowing from the side of Christ,45 who, by the Holy Spirit, offered himself unspotted unto God, cleanse our consciences from dead works, to serve the living God,46 and thus work in us, through the blood of Christ, the grace which they signify. Comparing our Sacraments, therefore, with those of the Old Law we find that they are not only more efficacious, but also more fruitful in spiritual advantages, and more august in holiness.*

 

 

SECOND EFFECT: SACRAMENTAL CHARACTER

 

The second effect of the Sacraments - which, however, is not common to all, but peculiar to three, Baptism, Confirmation, and Holy Orders - is the character which they impress on the soul. When the Apostle says: God hath anointed us, who also hath sealed us, and given the pledge of the Spirit in our heart,47 he not obscurely describes by the word sealed a character, the property of which is to impress a seal and mark.

 This character is as it were, a distinctive impression stamped on the soul which perpetually inheres and cannot be blotted out. Of this St. Augustine says: Shall the Christian Sacraments accomplish less than the bodily mark impressed on the soldier? That mark is not stamped on his person anew as often as he resumes the military service which he had relinquished, but the old one is recognized and approved.48

 This character has a twofold effect: it qualifies us to receive or perform something sacred, and distinguishes us by some mark one from another. In the character impressed by Baptism, both effects are exemplified. By it we are qualified to receive the other Sacraments, and the Christian is distinguished from those who do not profess the faith. The same illustration is afforded by the characters impressed by Confirmation and Holy Orders. By Confirmation we are armed and arrayed as soldiers of Christ, publicly to profess and defend His name, to fight against our internal enemy and against the spiritual powers of wickedness in the high places; and at the same time we are distinguished from those who, being recently baptized, are, as it were, new-born infants. Holy Orders confers the power of consecrating and administering the Sacraments, and also distinguishes those who are invested with this power from the rest of the faithful. The rule of the Catholic Church is, therefore, to be observed, which teaches that these three Sacraments impress a character and are never to be repeated.*

 

 

How to Make Instruction on the Sacraments Profitable

 

 On the subject of the Sacraments in general, the above are the matters on which instruction should be given. In explaining them, pastors should keep in view principally two things, which they should zealously strive to accomplish. The first is that the faithful understand the high honor, respect and veneration due to these divine and celestial gifts. The second is that, since the Sacraments have been established by the God of infinite mercy for the common salvation of all, the people should make pious and religious use of them, and be so inflamed with the desire of Christian perfection as to deem it a very great loss to be for any time deprived of the salutary use, particularly of Penance and the Holy Eucharist.

 These objects pastors will find little difficulty in accomplishing, if they call frequently to the attention of the faithful what we have already said on the divine character and fruit of the Sacraments: first, that they were instituted by our Lord and Saviour from whom can proceed nothing but what is most perfect; further that when administered, the most powerful influence of the Holy Spirit is present, pervading the inmost sanctuary of the soul; next that they possess an admirable and unfailing virtue to cure our spiritual maladies, and communicate to us the inexhaustible riches of the Passion of our Lord.

 Finally, let them point out, that although the whole edifice of Christian piety rests on the most firm foundation of the cornerstone; yet, unless it be supported on every side by the preaching of the divine Word and by the use of the Sacraments, it is greatly to be feared that it may to a great extent totter and fall to the ground. For as we are ushered into spiritual life by means of the Sacraments, so by the same means are we nourished and preserved, and grow to spiritual increase.*

Baptism

 

THE SACRAMENT OF BAPTISM
 
IMPORTANCE OF INSTRUCTION ON BAPTISM
 
 From what has been hitherto said on the Sacraments in general, we may judge how necessary it is, to a proper understanding of the doctrines of the Christian faith and to the practice of Christian piety, to know what the Catholic Church proposes for our belief on each Sacrament in particular.

 Whoever reads the Apostle carefully will unhesitatingly conclude that a perfect knowledge of Baptism is particularly necessary to the faithful. For not only frequently, but also in language the most energetic, in language full of the Spirit of God, he renews the recollection of this mystery, declares its divine character, and in it places before us the death, burial and Resurrection of our Lord as objects both of our contemplation and imitation.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, its divine mysteries were to be explained, pastors should also take occasion at other times to make it the subject of their instructions.

 For this purpose a most convenient opportunity would seem to present itself whenever a pastor, being about to administer this Sacrament, finds himself surrounded by a considerable number of the faithful. On such occasions, it is true, his exposition cannot embrace everything that regards Baptism; but it will then be much easier to develop one or two points when the faithful can contemplate with a pious and attentive mind the meaning of those things which they hear and at the same time see it illustrated by the sacred ceremonies of Baptism. Each person, reading a lesson of admonition in the person of him who is receiving Baptism, will call to mind the promises by which he bound himself to God when he was baptized, and will reflect whether his life and conduct have been such as are promised by the profession of Christianity.

Names of this Sacrament

 In order that the treatment of the subject may be clear, we must explain the nature and substance of Baptism, premising, however, an explanation to 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 doctrines 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 plain for all which appellations may be gathered from the Epistle to the Romans.9

 St. Denis calls it the beginning of the most holy Command for this obvious reason, that Baptism is, as it were, the gate through which we enter into the fellowship of the Christian life, and begin thenceforward to obey the Commandments.10 So much should be romcately explained concerning the name (of this Sacrament).

Definition of Baptism 

 With regard to the definition of Baptism although many can be given from sacred writers, nevertheless that which may be gathered from the words of our Lord recorded in John, and of the Apostle to the Ephesians, appears the most appropriate and suitable. Unless, says our Lord, a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God;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 *

Constituent Elements of Baptism

 But define Baptism as we may, the faithful are to be informed that this Sacrament consists of ablution, accompanied necessarily, according to the institution of our Lord, by certain solemn words.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.

Matter of Baptism

 

 Now since we said above, when treating of the Sacraments in general, that every Sacrament consists of matter and form, it is therefore necessary that pastors point out what constitutes each of these in Baptism. The matter, then, or element of this Sacrament, is any sort of natural water, which is simply and without qualification commonly called water, be it sea water, river water, water from a pond, well or fountain.

TESTIMONY OF SCRIPTURE CONCERNING THE MATTER OF BAPTISM 

 For the Savior taught that unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.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

FIGURES

 The same was also signified by the Lord both by figures and by prophecies, as we know from Holy Scripture. According to the Prince of the Apostles in his first Epistle, the deluge which cleansed the world because the wickedness of men was great on the earth, and all the thought of their heart was bent upon evil,23 was a figure and image of this water.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 this same water.27

PROPHECIES

 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.

FITNESS

 The propriety of constituting water the matter of Baptism, of the nature and efficacy of which it is at once expressive, St. Jerome, in his Epistle to Oceanus, proves by many arguments.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.

CHRISM ADDED TO WATER FOR SOLEMN BAPTISM

 But it should be noted that while in case of necessity simple water unmixed with any other ingredient is sufficient for the matter of this Sacrament, yet when Baptism is administered in public with solemn ceremonies the Catholic Church, guided by Apostolic tradition, has uniformly observed the practice of adding holy chrism which, as is clear, more fully signifies the effect of Baptism. The people should also be taught that although it may sometimes be doubtful whether this or that water be genuine, such as the perfection of the Sacrament requires, it can never be a subject of doubt that the only matter from which the Sacrament of Baptism can be formed is natural water.*

Form of Baptism

 Having carefully explained the matter, which is one of the two parts of which Baptism consists, pastors must show equal diligence in explaining the form, which is the other essential part. In the explanation of this Sacrament a necessity of increased care and study arises, as pastors will perceive, from the circumstance that the knowledge of so holy a mystery is not only in itself a source of pleasure to the faithful, as is generally the case with regard to religious knowledge, but also very desirable for almost daily practical use. As we shall explain in its proper place, circumstances often arise where Baptism requires to be administered by the laity, and most frequently by women; and it therefore becomes necessary to make all the faithful, indiscriminately, well acquainted with whatever regards the substance of this Sacrament.

WORDS OF THE FORM

 Pastors, therefore, should teach, in clear, unambiguous language, intelligible to every capacity, that the true and essential form of Baptism is: I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. For so it was delivered by our Lord and Savior when, as we read in St. Matthew He gave to His Apostles the command: Going. . . teach ye all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.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.* It appears, however, from the decision and definition of the Council of Florence, that those who use this form administer the Sacraments validly, because the words sufficiently express what is essential to the validity of Baptism, that is, the ablution which then takes place.

BAPTISM IN THE NAME OF CHRIST

 If at any time the Apostles baptized in the name of the Lord Jesus Christ only,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 Ambrose35 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. 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.*

Administration of Baptism

 What has been said on the matter and form, which are required for the essence of the Sacrament, will be found sufficient for the instruction of the faithful; but as in the administration of the Sacrament the legitimate manner of ablution should also be observed, pastors should teach the doctrine of this point also.

 They should romcately 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 indifferently to any part of the body, but principally to the head, which is the seat of all the internal and external senses; and also that he who baptizes is to pronounce the sacramental words which constitute the form, not before or after, but when performing the ablution.*

Institution of Baptism

 When these things have been explained, it will also be expedient to teach and remind the faithful that, in common with the other Sacraments, Baptism was instituted by Christ the Lord. On this subject the pastor should frequently teach and point out that there are two different periods of time which relate to Baptism, - one the period of its institution by the Redeemer; the other, the establishment of the law regarding its reception.

BAPTISM INSTITUTED AT CHRIST'S BAPTISM

 With regard to the former, it is clear that this Sacrament was instituted by our Lord when, having been baptized by John, He gave to water the power of sanctifying. St. Gregory Nazianzen41 and St. Augustine42 testify that to water was then imparted the power of regenerating to spiritual life. In another place St. Augustine says: From the moment that Christ is immersed in water, water washes away all sins.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 Its divine presence on that occasion. The voice of the Father was heard, the Person of the Son was present, the Holy Ghost descended in the form of a dove; and the heavens, into which we are enabled to enter by Baptism, were thrown open.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.

BAPTISM MADE OBLIGATORY AFTER CHRIST'S RESURRECTION

 The second period to be distinguished, that is, the time when the law of Baptism was made, also admits of no doubt. Holy writers are unanimous in saying that after the Resurrection of our Lord, when He gave to His Apostles the command to go and teach all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,46 the law of Baptism became obligatory on all who were to be saved.

 This is inferred from the authority of the Prince of the Apostles when he says: Who hath regenerated us into a lively hope, by the resurrection of Jesus Christ from the dead;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 Savior: 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.

REFLECTION

 If, then, pastors explain these truths accurately, there can be no doubt that the faithful will recognize the high dignity of this Sacrament and venerate it with the most profound piety, particularly when they reflect that each of them receives in Baptism by the interior operation of the Holy Ghost the same glorious and most ample gifts which were so strikingly manifested by miracles at the Baptism of Christ the Lord.

 Were our eyes, like those of the servant of Eliseus,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?*

 

The Ministers of Baptism

 

 In the next place, it appears not only expedient, but necessary to say who are ministers of this Sacrament; both in order that those to whom this office is specially confided may study to perform its functions religiously and holily; and that no one, out stepping, 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.51

 

 

BISHOPS AND PRIESTS THE ORDINARY MINISTERS

 

 The faithful, therefore, are to be informed that of those (who administer Baptism) there are three gradations. Bishops and priests hold the first place. To them belongs the administration of this Sacrament, not by any extraordinary concession of power, but by right of office; for to them, in the persons of the Apostles, was addressed the command of our Lord: Go, baptize.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.

 

 

DEACONS EXTRAORDINARY MINISTERS OF BAPTISM

 

 Next among the ministers are deacons, for whom, as numerous decrees of the holy Fathers attest it is not lawful without the permission of the Bishop or priest to administer this Sacrament.

 

 

MINISTERS IN CASE OF NECESSITY

 

 Those who may administer Baptism in case of necessity, but without its solemn ceremonies, hold the last place; and in this class are included all, even the laity, men and women, to whatever sect they may belong. This office extends in case of necessity, even to Jews, infidels and heretics, provided, however, they intend to do what the Catholic Church does in that act of her ministry. These things were established by many decrees of the ancient Fathers and Councils; and the holy Council of Trent denounces anathema against those who dare to say, that Baptism, even when administered by heretics, in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church does, is not true Baptism.

 And here indeed let us admire the supreme goodness and wisdom of our Lord. Seeing the necessity of this Sacrament for all, He not only instituted water, than which nothing can be more common, as its matter, but also placed its administration within the power of all. In its administration, however, as we have already observed, all are not allowed to use the solemn ceremonies; not that rites and ceremonies are of higher dignity, but because they are less necessary than the Sacrament.

 Let not the faithful, however, imagine that this office is given promiscuously to all, so as to do away with the propriety of observing a certain precedence among those who are its ministers. When a man is present a woman should not baptize; an ecclesiastic takes precedence over a layman, and a priest over a simple ecclesiastic. Midwives, however, when accustomed to its administration, are not to be found fault with if sometimes, when a man is present who is unacquainted with the manner of its administration, they perform what may otherwise appear to belong more properly to men.*

The Sponsors at Baptism

 

 Besides the ministers who, as just explained, confer Baptism, another class of persons, according to the most ancient practice of the Church, is admitted to assist at the baptismal font. In former times these were commonly called by sacred writers receivers, sponsors or sureties, and are now called godfathers and godmothers. As this is an office pertaining almost to all the laity, pastors should explain it with care, so that the faithful may understand what is chiefly necessary for its proper performance.

 

 

WHY SPONSORS ARE REQUIRED AT BAPTISM

 

 In the first instance it should be explained why at Baptism, besides those who administer the Sacrament, godparents and sponsors are also required. The propriety of the practice will at once appear to all if they recollect that Baptism is a spiritual regeneration by which we are born children of God; for of it St. Peter says: As newborn infants, desire the rational milk without guile.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 someone from whom they may imbibe the precepts of the Christian religion and may be brought up in all holiness, and thus grow gradually in Christ, until, with the Lord's help, they at length arrive at perfect manhood.

 This necessity must appear still more imperative, if we recollect that pastors, who are charged with the public care of parishes have not sufficient time to undertake the private instruction of children in the rudiments of faith.

 

 

ANTIQUITY OF THIS LAW

 

 Concerning this very ancient practice we have this noteworthy testimony of St. Denis: It occurred to our divine leaders (so he called the Apostles), and they in their wisdom ordained that infants should be introduced (into the Church) in this holy manner, that their natural parents should deliver them to the care of some one well skilled in divine things, as to a master under whom, as a spiritual father and guardian of his salvation in holiness, the child should lead the remainder of his life.54 The same doctrine is confirmed by the authority of Hyginus.55

 

 

AFFINITY CONTRACTED BY SPONSORS
 

 The Church, therefore, in her wisdom has ordained that not only the person who baptizes contracts a spiritual affinity with the person baptized, but also the sponsor with the godchild and its natural parents, so that between all these marriage cannot be lawfully contracted, and if contracted, it is null and void.*

 

 

DUTIES OF SPONSORS

 

 The faithful are also to be taught the duty of sponsors; for such is the negligence with which this office is treated in the Church that only the bare name of the function remains, while none seem to have the least idea of its sanctity. Let all sponsors, then, at all times recollect that they are strictly bound by this law to exercise a constant vigilance over their spiritual children, and carefully to instruct them in the maxims of a Christian life; so that these may show themselves throughout life to be what their sponsors promised in the solemn ceremony.

 On this subject let us hear the words of St. Denis. Speaking in the person of the sponsor he says: I promise, by my constant exhortations to induce this child, when he comes to a knowledge of religion, to renounce every thing opposed (to his Christian calling) and to profess and perform the sacred promises which he now makes.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

 

 

WHO MAY NOT BE SPONSORS

 

 It is easy, therefore, to decide who are inadmissible to this holy guardianship, that is, those who are unwilling to discharge its duties with fidelity, or who cannot do so with care and accuracy.

 Wherefore, besides the natural parents, who, to mark the great difference that exists between this spiritual and the carnal bringing up of youth, are not permitted to undertake this charge, heretics, Jews and infidels are on no account to be admitted to this office, since their thoughts and efforts are continually employed in darkening by falsehood the true faith and in subverting all Christian piety.

 

 

NUMBER OF SPONSORS

 

 The number of sponsors is limited by the Council of Trent to one godfather or one godmother, or at most, to a godfather and a godmother; because a number of teachers may confuse the order of discipline and instruction, and also because it was necessary to prevent the multiplication of affinities which would impede a wider diffusion of society by means of lawful marriage.*

Necessity of Baptism

 

 If the knowledge of what has been hitherto explained be, as it is, of highest importance to the faithful, it is no less important to them to learn that the law of Baptism, as established by our Lord, extends to all, so that unless they are regenerated to God through the grace of Baptism, be their parents Christians or infidels, they are born to eternal misery and destruction. Pastors, therefore, should often explain these words of the Gospel: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.59

 

 

INFANT BAPTISM: ITS NECESSITY

 

 That this law extends not only to adults but also to infants and children, and that the Church has received this from Apostolic tradition, is confirmed by the unanimous teaching and authority of the Fathers.

 Besides, it is not to be supposed that Christ the Lord would have withheld the Sacrament and grace of Baptism from children, of whom He said: Suffer the little children and forbid them not to come to me; for the kingdom of heaven is for such;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,* too, which was a figure of Baptism, affords a strong argument in proof of this practice. That children were circumcised on the eighth day is universally known. If then circumcision, made by hand, in despoiling of the body of the flesh,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 he is old, he will not depart from it.65

 

 

INFANTS RECEIVE THE GRACES OF BAPTISM

 

 It may not be doubted that in Baptism infants receive the mysterious gifts of faith. Not that they believe with the assent of the mind, but they are established in the faith of their parents, if the parents profess the true faith; if not - to use the words of St. Augustine, - then in that of the universal society of the saints;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.

 

 

BAPTISM OF INFANTS SHOULD NOT BE DELAYED

 

 The faithful are earnestly to be exhorted to take care that their children be brought to the church, as soon as it can be done with safety, to receive solemn Baptism. Since infant children have no other means of salvation except Baptism, we may easily understand how grievously those persons sin who permit them to remain without the grace of the Sacrament longer than necessity may require, particularly at an age so tender as to be exposed to numberless dangers of death.

 

 

BAPTISM OF ADULTS

 

 With regard to those of adult age who enjoy the perfect use of reason, persons, namely, born of infidel parents, the practice of the primitive Church points out that a different manner of proceeding should be followed. To them the Christian faith is to be proposed; and they are earnestly to be exhorted, persuaded and invited to embrace it.

 

 

THEY SHOULD NOT DELAY THEIR BAPTISM UNDULY

 

 If converted to the Lord God, they are then to be admonished not to defer the Sacrament of Baptism beyond the time prescribed by the Church. For since it is written, delay not to be converted to the Lord, and defer it not from day to day,67 they are to be taught that in their regard perfect conversion consists in regeneration by Baptism. Besides, the longer they defer Baptism, the longer are they deprived of the use and graces of the other Sacraments, by which the Christian religion is practiced, since the other Sacraments are accessible through Baptism only.

 They are also deprived of the abundant fruits of Baptism, the waters of which not only wash away all the stains and defilements of past sins, but also enrich us with divine grace which enables us to avoid sin for the future and preserve righteousness and innocence, which constitute the sum of a Christian life, as all can easily understand.*

 

 

ORDINARILY THEY ARE NOT BAPTIZED AT ONCE

 

 On adults, however, the Church has not been accustomed to confer the Sacrament of Baptism at once, but has ordained that it be deferred for a certain time. The delay is not attended with the same danger as in the case of infants, which we have already mentioned; should any unforeseen accident make it impossible for adults to be washed in the salutary waters, their intention and determination to receive Baptism and their repentance for past sins, will avail them to grace and righteousness.

 Nay, this delay seems to be attended with some advantages. And first, since the Church must take particular care that none approach this Sacrament through hypocrisy and dissimulation, the intentions of such as seek Baptism, are better examined and ascertained. Hence it is that we read in the decrees of ancient Councils that Jewish converts to the Catholic faith, before admission to Baptism, should spend some months in the ranks of the catechumens.

 Furthermore, the candidate for Baptism is thus better instructed in the doctrine of the faith which he is to profess, and in the practices of the Christian life. Finally, when Baptism is administered to adults with solemn ceremonies on the appointed days of Easter and Pentecost only greater religious reverence is shown to the Sacrament.

 

 

IN CASE OF NECESSITY ADULTS MAY BE BAPTIZED AT ONCE

 

 Sometimes, however, when there exists a just and necessary cause, as in the case of imminent danger of death, Baptism is not to be deferred, particularly if the person to be baptized is well instructed in the mysteries of faith. This we find to have been done by Philip, and by the Prince of the Apostles, when without any delay, the one baptized the eunuch of Queen Candace; the other, Cornelius, as soon as they expressed a wish to embrace the faith.68 *

Dispositions for Baptism

 

INTENTION

 

 The faithful are also to be instructed in the necessary dispositions for Baptism. In the first place they must desire and intend to receive it; for as in Baptism we all die to sin and resolve to live a new life, it is fit that it be administered to those only who receive it of their own free will and accord; it is to be forced upon none. Hence we learn from holy tradition that it has been the invariable practice to administer Baptism to no individual without previously asking him if he be willing to receive it. This disposition even infants are presumed to have, since the will of the Church, which promises for them, cannot be mistaken.

 Insane, delirious persons who were once of sound mind and afterwards became deranged, having in their present state no wish to be baptized, are not to be admitted to Baptism, unless in danger of death. In such cases, if previous to insanity they give intimation of a wish to be baptized, the Sacrament is to be administered; without such indication previously given it is not to be administered. The same rule is to be followed with regard to persons who are unconscious.

 But if they (the insane) never enjoyed the use of reason the authority and practice of the Church decide that they are to be baptized in the faith of the Church, just as children are baptized before they come to the use of reason.

 

 

FAITH

 

 Besides a wish to be baptized, in order to obtain the grace of the Sacrament, faith is also necessary. Our Lord and Savior has said: He that believes and is baptized shall be saved.69

 

 

REPENTANCE

 

 Another necessary condition is repentance for past sins, and a fixed determination to avoid all sin in the future. Should anyone desire Baptism and be unwilling to correct the habit of sinning, he should be altogether rejected. For nothing is so opposed to the grace and power of Baptism as the intention and purpose of those who resolve never to abandon sin.

 Seeing that Baptism should be sought with a view to put on Christ70 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 every one of you;72 and in another place he said: Be penitent, therefore, and be converted, that your sins maybe 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

 

 

ADVANTAGES TO BE DERIVED FROM THESE REFLECTIONS

 

 Frequent reflection upon these truths cannot fail, in the first place, to fill the minds of the faithful with admiration for the infinite goodness of God, who, uninfluenced by any other consideration than that of His mercy, gratuitously bestowed upon us, undeserving as we are, a blessing so extraordinary and divine as that of Baptism.

 If in the next place they consider how spotless should be the lives of those who have been made the objects of such munificence, they cannot fail to be convinced of the special obligation imposed on every Christian to spend each day of his life in such sanctity and fervor, as if on that very day he had received the Sacrament and grace of Baptism.*

Effects of Baptism

 

 To inflame the minds of the faithful, however, with a zeal for true piety, pastors will find no means more efficacious than an accurate exposition of the effects of Baptism.

 The effects of Baptism should be frequently explained, in order that the faithful may be rendered more sensible of the high dignity to which they have been raised, and may never suffer themselves to be cast down there from by the snares or assaults of Satan.

 

 

FIRST EFFECT OF BAPTISM: REMISSION OF SIN

 

 They are to be taught, in the first place, that such is the admirable efficacy of this Sacrament that it remits original sin and actual guilt, however unthinkable its enormity may seem.

 This was foretold long before by Ezechiel, through whom God said: I will pour upon you clean water, and you shall be cleansed from all your filthiness.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 obtain 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, or the fuel of sin, still remains, as the Council declares in the same place. But concupiscence does not constitute sin, for, as St. Augustine observes, in children who have been baptized the guilt of concupiscence is removed,* (the concupiscence itself)remains for probation;80 and in another place he says: the guilt of Concupiscence is pardoned in Baptism, but its 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

 

 

FURTHER PROOF OF THE FIRST EFFECT OF BAPTISM

 

 Should anyone desire a striking figure and image (of the efficacy of Baptism) let him consider the history of Naaman the Syrian leper, of whom the Scriptures inform us that when he had washed seven times in the waters of the Jordan he was so cleansed from his leprosy that his flesh became like the flesh of a child.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 *

 

 

THE SECOND EFFECT OF BAPTISM: REMISSION

OF ALL PUNISHMENT DUE TO SIN

 

 In Baptism not only is sin forgiven, but with it all the punishment due to sin is mercifully remitted by God. To communicate the efficacy of the Passion of Christ our Lord is an effect common to all the Sacraments; but of Baptism alone does the Apostle say, that by it we die and are buried together with Christ.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.

 

 

BAPTISM DOES NOT EXEMPT FROM PENALTIES

OF THE CIVIL LAW

 

 Although the remission by Baptism of the punishments due to sin cannot be questioned, we are not to infer that it exempts an offender from the punishments decreed by civil tribunals for some grave crime. Thus a person sentenced to death is not rescued by Baptism from the penalty ordained by the law.

 We cannot, however, too highly commend the religion and piety of those rulers who remit the sentence of the law, that the glory of God may be the more strikingly displayed in His Sacraments.

 

 

BAPTISM REMITS THE PUNISHMENT DUE TO

ORIGINAL SIN AFTER DEATH

 

 Baptism also remits all the punishment due to original sin after this life, for through the merit of the death of our Lord we are able to attain this blessing. By Baptism, as we have already said, we die with Christ. For if, says the Apostle, we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.88

 

 

BAPTISM DOES NOT FREE US FROM THE

MISERIES OF LIFE

 

 Should it be asked why immediately after Baptism we are not exempt in this mortal life from misfortunes and restored by the influence of this sacred ablution to that state of perfection in which Adam, the father of the human race, was placed before his fall, the answer will be that there are two chief reasons for this.

 In the first place we who by Baptism are united to, and become members of Christ's body,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 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

 

 

BAPTISM A SOURCE OF HAPPINESS TO THE

CHRISTIAN EVEN IN THIS LIFE

 

 This life, however, although full of misery, does not lack its pleasures and joys. To us, who by Baptism are engrafted as branches on Christ,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.*

 

 

THIRD EFFECT OF BAPTISM: GRACE OF REGENERATION

 

 But to return to the effects of Baptism, it should be taught that by virtue of this Sacrament we are not only delivered from what are justly deemed the greatest of all evils, but are also enriched with invaluable goods and blessings. Our souls are replenished with divine grace, by which we are rendered just and children of God and are made heirs to eternal salvation.* For it is written: He that believeth and is baptized, shall be saved.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 luster 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

 

 

FOURTH EFFECT OF BAPTISM: INFUSED VIRTUES

AND INCORPORATION WITH CHRIST

 

 This grace is accompanied by a most splendid train of all virtues, which are divinely infused into the soul along with grace. Hence, when writing to Titus, the Apostle says: He saved us by the laver of regeneration and renovation of the Holy Ghost, whom he hath poured forth upon us abundantly, through Jesus Christ our Savior.103 St. Augustine, in explanation of the words, poured forth abundantly, says: that is, for the remission of sins and for abundance of virtues.*

 By Baptism we are also united to Christ, as members to their Head. As therefore from the head proceeds the power by which the different members of the body are moved to the proper performance of their respective functions, so from the fullness of Christ the Lord are diffused divine grace and virtue through all those who are justified, qualifying them for the performance of all the duties of Christian piety.

 

 

WHY THE PRACTICE OF VIRTUE IS DIFFICULT

EVEN AFTER BAPTISM

 

 Though we are thus supported by a powerful array of virtues, it should not excite our surprise if we cannot, without much labor and difficulty, undertake, or at least, perform acts of piety and of moral virtue. If this is so, it is not because the goodness of God has not bestowed on us the virtues from which these good works proceed; but because there still remains after Baptism a severe conflict of the flesh against the spirit, in which, however, it would not become a Christian to be dispirited or grow faint.

 Relying on the divine goodness we should confidently hope that by a constant habit of leading a holy life the time will come when whatever things are modest, whatever just, whatever holy,104 will also prove easy and agreeable. Let these be the subjects of our willing consideration, the objects of our cheerful practice, that the God of peace may be with us.105 *

 

 

FIFTH EFFECT OF BAPTISM: CHARACTER OF CHRISTIAN

 

 By Baptism, moreover, we are sealed with a character that can never be effaced from the soul. On this point, however, we need not speak at length, for what we have already sufficiently said on the subject, when treating of the Sacraments in general, may be applied here.

 

 

BAPTISM NOT TO BE REPEATED

 

 Since on account of the nature and efficacy of this character it has been defined by the Church that this Sacrament is on no account to be reiterated, pastors should frequently and diligently admonish the faithful on this subject, lest at any time they may be led into error.

 This doctrine is taught by the Apostle when he says: One Lord, one faith, one baptism.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.

 

 

IN CONDITIONAL BAPTISM THE SACRAMENT IS NOT REPEATED,

 

 Nor let anyone suppose that it is repeated by the Church when she baptizes anyone whose previous Baptism was doubtful, making use of this formula: If thou art baptized, I baptize thee not again; but if thou art not yet baptized, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. In such cases Baptism is not to be considered as impiously repeated, but as holily, yet conditionally, administered.

 In this connection, however, there are some matters, in which, to the very great injury of the Sacrament, abuses are of almost daily occurrence, and which therefore demand the diligent attention of pastors. For there are not wanting those who think that no sin is committed if they indiscriminately administer conditional Baptism. Hence if an infant be brought to them, they think that no inquiry need be made as to whether it was previously baptized, but proceed immediately to baptize the child. Nay more, although they be well aware that the Sacrament was administered at home, they do not hesitate to repeat its administration in the Church conditionally, making use of the solemn ceremonies of the Church.

 This certainly they cannot do without sacrilege and without incurring what theologians call an irregularity.* According to the authority of Pope Alexander the conditional form of Baptism is to be used only when after due inquiry doubts are entertained as to the validity of the previous Baptism.109 In no other case is it ever lawful to administer Baptism a second time, even conditionally.*

 

 

SIXTH EFFECT OF BAPTISM: OPENING THE GATES OF HEAVEN

 

 Besides the other advantages which accrue to us from Baptism, the last, to which all the others seem to be referred, is that it opens to us the portals of heaven which sin had closed against us.

 

 

EFFECTS OF BAPTISM FORESHADOWED IN THE

BAPTISM OF CHRIST

 

 These effects which are wrought in us by virtue of Baptism are distinctly marked by the circumstances which, as the Gospel relates, accompanied the Baptism of our Savior. The heavens were opened and the Holy Ghost appeared descending upon Christ our Lord in the form of a dove.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.*

 

 

MEASURE IN WHICH THOSE EFFECTS ARE OBTAINED

 

 These are the fruits of Baptism, which, if we consider the efficacy of the Sacrament, are, no doubt, equally common to all; but if we consider the dispositions with which it is received, it is no less certain that all do not share to the same extent in these heavenly gifts and graces.*

Ceremonies of Baptism
 

THEIR IMPORTANCE

 

 It now remains to explain, clearly and concisely, what is to be taught concerning the prayers, rites, and ceremonies of this Sacrament. To rites and ceremonies may, in some measure, be applied what the Apostle says of the gift of tongues, that it is unprofitable to speak, unless the faithful understand. They present an image, and convey the signification of the things that are done in the Sacrament; but if the people do not understand the force and meaning of these signs, there is but little advantage derived from ceremonies. Pastors should take care, therefore, to make them understood and to impress the minds of the faithful with a conviction that, although ceremonies are not of absolute necessity, they are of very great importance and deserve great veneration.

 This the authority of those by whom they were instituted, who were, no doubt, the Apostles, and also the object of their institution, sufficiently prove. It is manifest that ceremonies contribute to the more religious and holy administration of the Sacraments, serve to place, as it were, before the eyes the exalted and inestimable gifts which they contain, and impress on the minds of the faithful a deeper sense of the boundless beneficence of God.

 

 

THREE CLASSES OF CEREMONIES IN BAPTISM

 

 In order that the pastor's instructions may follow a certain plan and that the people may find it easier to remember his words, all the ceremonies and prayers which the Church uses in the administration of Baptism are to be reduced to three heads. The first comprehends such as are observed before coming to the baptismal font; the second, such as are used at the font; the third, those that usually follow the administration of the Sacrament.

 

 

CEREMONIES THAT ARE OBSERVED BEFORE COMING TO THE FONT:

CONSECRATION OF BAPTISMAL WATER

 

 In the first place, then, the water to be used in Baptism should be prepared. The baptismal font is consecrated with the oil of mystic unction; not, however, at all times, but, according to ancient usage, only on certain feasts, which are justly deemed the greatest and the most holy solemnities in the year. The water of Baptism was consecrated on the vigils of those feasts; and on those days alone, except in cases of necessity, it was also the practice of the ancient Church to administer Baptism. But although the Church, on account of the dangers to which life is continually exposed, has deemed it expedient to change her discipline in this respect, she still observes with the greatest solemnity the festivals of Easter and Pentecost on which the baptismal water is to be consecrated.

 

 

THE PERSON TO BE BAPTIZED STANDS AT THE CHURCH DOOR

 

 After the consecration of the water the other ceremonies that precede Baptism are next to be explained. The persons to be baptized are brought or conducted* to the door of the church and are strictly forbidden to enter, as unworthy to be admitted into the house of God, until they have cast off the yoke of the most degrading servitude and devoted themselves unreservedly to Christ the Lord and His most just authority.

 

 

CATECHETICAL INSTRUCTION

 

 The priest then asks what they demand of the Church; and having received the answer, he first instructs them in the doctrines of the Christian faith, of which a profession is to be made in Baptism.

 This the priest does in a romcate 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 consists of many interrogations, if the person to be instructed be an adult, he himself answers; if an infant, the sponsor answers for him according to the prescribed form and makes the solemn promise.

 

 

THE EXORCISM

 

 The exorcism comes next in order. It consists of words of sacred and religious import and of prayers, and is used to expel the devil, to weaken and crush his power.*

 

 

THE SALT

 

 To the exorcism are added other ceremonies, each of which, being mystical, has its own clear signification. When, for instance, salt is put into the mouth of the person to be baptized, this evidently means that, by the doctrines of faith and by the gift of grace, he shall be delivered from the corruption of sin, shall experience a relish for good works, and shall be delighted with the food of divine wisdom.

 

 

THE SIGN OF THE CROSS

 

 Next his forehead, eyes, breast, shoulders and ears are signed with the sign of the cross, to declare, that by the mystery of Baptism, the senses of the person baptized are opened and strengthened, to enable him to receive God, and to understand and observe His Commandments.

 

 

THE SALIVA

 

 His nostrils and ears are next touched with spittle, and he is then immediately admitted to the baptismal font. By this ceremony we understand that, as sight was given to the blind man mentioned in the Gospel, whom the Lord after He had spread clay on his eyes commanded to wash them in the waters of Siloe,112 so through the efficacy of holy Baptism a light is let in on the mind, which enables it to discern heavenly truth.

 

 

THE CEREMONIES OBSERVED AFTER COMING TO THE FONT

 

 After the performance of these ceremonies the persons to be baptized approach the baptismal font, at which are performed other rites and ceremonies which present a summary of the Christian religion.

 

 

THE RENUNCIATION OF SATAN

 

 Three distinct times the person to be baptized is asked by the priest: Dost thou renounce Satan, and all his works, and all his pomps? To each of which he, or the sponsor in his name, replies, I renounce. Whoever, then, purposes to enlist, under the standard of Christ, must first of all, enter into a sacred and solemn engagement to renounce the devil and the world, and always to hold them in utter detestation as his worst enemies.*

 

 

THE PROFESSION OF FAITH

 

 Next, standing at the baptismal font, he is interrogated by the priest in these words: Dost thou believe in God, the Father Almighty? To which he answers: I believe. Being similarly questioned on the remaining Articles of the Creed, he solemnly professes his faith. These two promises contain, it is clear, the sum and substance of the law of Christ.

 

 

THE WISH TO BE BAPTIZED

 

 When the Sacrament is now about to be administered, the priest asks the candidate if he wishes to be baptized. After an answer in the affirmative has been given by him, or, if he is an infant, by the sponsor, the priest immediately performs the salutary ablution, in the name of the Father, and of the Son, and of the Holy Ghost.

 As man, by yielding the assent of his will to the wicked suggestions of Satan, fell under a just sentence of condemnation; so God will have none enrolled in the number of His soldiers but those whose service is voluntary, that by a willing obedience to His commands they may obtain eternal salvation.

 

 

THE CEREMONIES THAT FOLLOW BAPTISM: CHRISM

 

 After the person has been baptized, the priest anoints the crown of his head with chrism, thus giving him to understand, that from that day he is united as a member to Christ, His Head, and ingrafted on His body; and that he is, therefore, called a Christian from Christ, as Christ is so called from chrism. What the chrism signifies, the prayers then offered by the priest, as St. Ambrose observes, sufficiently explain.113

 

 

THE WHITE GARMENT

 

 On the person baptized the priest then puts a white garment, saying: Receive this white garment, which mayest thou carry unstained before the judgment-seat of our Lord Jesus Christ; that thou mayest have eternal life. Instead of a white garment, infants, because not formally dressed, receive a white cloth, accompanied by the same words.

 According to the teaching of the Fathers this symbol signifies the glory of the resurrection to which we are born by Baptism, the brightness and beauty with which the soul, when purified from the stains of sin, is invested in Baptism, and the innocence and integrity which the person who has received Baptism should preserve throughout life.

 

 

THE LIGHTED CANDLE

 

 A lighted taper is then put into the hand of the baptized to signify that faith, inflamed by charity, which is received in Baptism, is to be fed and augmented by the exercise of good works.

 

 

THE NAME GIVEN IN BAPTISM

 

 Finally, a name is given the person baptized. It should be taken from some person whose eminent sanctity has given him a place in the catalogue of the Saints. The similarity of name will stimulate each one to imitate the virtues and holiness of the Saint, and, moreover, to hope and pray that he who is the model for his imitation will also be his advocate and watch over the safety of his body and soul.

 Wherefore those are to be reproved who search for the names of heathens, especially of those who were the greatest monsters of iniquity, to bestow upon their children. By such conduct they practically prove how little they regard Christian piety when they so fondly cherish the memory of impious men, as to wish to have their profane names continually echo in the ears of the faithful.*

 

 

Recapitulation

 

 This exposition of the Sacrament of Baptism, if given by pastors, will be found to embrace almost everything which should be known regarding this Sacrament. We have explained the meaning of the word Baptism, the nature and substance of the Sacrament, and also the parts of which it is composed. We have said by whom it was instituted; who are the ministers necessary to its administration; who should be, as it were, the tutors whose instructions should sustain the weakness of the person baptized; to whom Baptism should be administered; and how they should be disposed; what are the virtue and efficacy of the Sacrament; finally, we have developed, at sufficient length for our purpose, the rites and ceremonies that should accompany its administration.

 Pastors should recollect that the chief purpose of all these instructions is to induce the faithful to direct their constant attention and solicitude to the 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.

THE SACRAMENT OF CONFIRMATION
 

IMPORTANCE OF INSTRUCTION ON CONFIRMATION

 

 If ever there was a time demanding the diligence of pastors in explaining the Sacrament of Confirmation, in these days certainly it requires special attention, when there are found in the holy Church of God many by whom this Sacrament is altogether omitted; while very few seek to obtain from it the fruit of divine grace which they should derive from its participation.

 Lest, therefore, this divine blessing may seem, through their fault, and to their most serious injury, to have been conferred on them in vain, the faithful are to be instructed both on WhitSunday, on which day it is principally administered, and also on such other days as pastors shall deem convenient. Their instructions should so treat the nature, power, and dignity of this Sacrament, that the faithful may understand not only that it is not to be neglected, but that it is to be received with the greatest piety and devotion.

Name of this Sacrament

 

 To begin with the name, it should be taught that this Sacrament is called by the Church Confirmation because, if there is no obstacle to the efficacy of the Sacrament, a baptized person, when anointed with the sacred chrism by the Bishop, with the accompanying solemn words: I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost, becomes stronger with the strength of a new power, and thus begins to be a perfect soldier of Christ.

Confirmation is a Sacrament

 

 That in Confirmation is contained the true and proper nature of a Sacrament has always been acknowledged by the Catholic Church, as Pope Melchiades and many other very holy and very ancient Pontiffs expressly declare.1 The truth of this doctrine St. Clement could not confirm in stronger terms than when he says: All should hasten without delay to be born again unto God, and afterwards to be signed by the Bishop, that is, to receive the sevenfold grace of the Holy Ghost; for, as has been handed down to us from St. Peter, and as the other Apostles taught in obedience to the command of our Lord, he who culpably and voluntarily, and not from necessity, neglects to receive this Sacrament, cannot possibly be a perfect Christian.2 This same faith has been confirmed, as may be seen in their decrees, by Popes Urban,3 Fabian4 and Eusebius,5 who, fill