To n. 214. - Appendix II. Historical-Liturgical Appendix on Baptism

1. For the sake of greater clarity and of far more frequent use, we assume the baptism of infants, in whose present Roman rite we can distinguish three parts: the first at the doors of the church; the second, indeed in the church, but up to the laying aside of the violet stole; the third from the taking up of the white stole to the end of the ceremonies. In the baptism of adults, the entrance to the baptistery follows the second part.

Outside the church, these ceremonies take place.

1. The preliminary dialogue, in which, with the minister asking, the sponsor declares on behalf of the infant the intention of seeking the faith which would give eternal life, and is admonished by the minister concerning the added condition of observing the commandments.

2. Two series of actions with formulas: a) Accipe signum. Preces nostras... Omnipotens... Exorcizo te... Deus patrum nostrorum. The priest breathes three times upon the one to be baptized, adjuring the devil that he depart from him. He signs the forehead and breast with the sign of the cross, with hands also imposed. He exorcises salt, of which he places a very small quantity in the mouth of the infant;

b) the other series, sufficiently similar to the preceding. Exorcism, imposition of the cross on the forehead, of the hands on the head, with the formulas: Exorcizo te... Ergo maledicte... Et hoc signum... aeternam. After the command has been made imperatively to the demon, the priest is permitted to introduce the infant into the church, covering the same with the end part of the stole.

Within the Church, while the priest keeps the violet stole. In the very introduction into the church, the recitation of the Creed and the Pater. Then the repeated exorcism: Exorcizo te omnis spiritus immunde, etc. With his finger moistened with his saliva, the priest touches the nostrils and ears: "Ephpheta." Satan, his works, and his pomps are rejected three times. With the oil of catechumens the infant is anointed on the breast and between the shoulders.

After the priest has taken the white stole. The candidate is ordered to profess the faith three times. Then, after an affirmative answer has been given to the question "Do you wish to be baptized?" the infant is baptized.

Brief ceremonies follow: anointing with chrism (Deus Omnipotens), imposition of the white linen on the head (Accipe vestem); the blessed candle handed to the sponsor (Accipe lampadem).

The neophyte is dismissed: Vade in pace et Dominus sit tecum. Amen.

This order of baptizing infants is nothing but the abbreviated order of the baptism of adults, accommodated to the condition of little children (cf. Rituale, t. 2, c. 4).

1. Ceremonies of the seventh century, the Gallo-Roman rite.

That rite, so manifold with repeated exorcisms, already of itself suggests the suspicion of a thing which from many successive parts has been made one and simultaneous. And in truth, it is composed of several ceremonies which, in the seventh century, were celebrated on several distinct days within Lent, from the beginning of the third week up to the Paschal night. This is testified to us especially by the Gelasian Sacramentary of the more ancient recension (ed. Wilson, Oxford, 1894, p. 46 ff.) and by the ancient Order which is counted in the seventh place among the "Roman Orders" (these Orders were made public by Mabillon in Museum Italicum II, Paris, 1724).

Concerning this Gallo-Roman Order of the seventh century it is enough for us to have observed these things. Then there were preserved the rites by which in former times postulants were first admitted among the catechumens, and then were enrolled among the "competentes," i.e., candidates proximate to baptism. Wherefore seven scrutinies were made (or rather, at that epoch were considered to be made), i.e., examinations of the candidates with exorcisms; these were performed not by a priest but by an acolyte (exorcist?). But on the day of the third scrutiny, the symbol of faith, the Lord's Prayer, and the beginnings of the four Gospels were handed down to the catechumen. These scrutinies are still represented in the present order of baptizing adults by three signations, or impressions of the sign of the cross upon the one to be baptized. While today, by the interrogation "Do you wish to be baptized?" baptism, both of infants and of adults, is separated from the threefold profession of faith, then the threefold immersion was performed in such a way that the immersions occurred immediately after the professions of faith.

Those going out from the pool were dried by sponsors or godmothers with the linen which today is figured by the small white linen which is imposed upon the baptized person. Immediately after baptism, the neophytes returned into the church, and there received the sacrament of confirmation from the bishop and were admitted to first communion. They had to keep the white garments until the following Saturday (in albis). They laid them aside on the immediately following Sunday.

The pure Roman order of the same age, as far as it is permitted to conjecture from the Sacramentary sent by Hadrian I to Charles the Emperor in the year 876, was much more meager. Yet the most beautiful ceremony of the handing down of the Gospels is Roman.

2. In the Roman order of the sixth century (described in the letter of John, Roman deacon, to Senarius, P.L. 59, 399 ff.) the following are already noted: admission of the postulant into the catechumenate; catechesis; imposition of the hand; renunciation, exsufflation, and imposition of salt; enrollment of the catechumen among the competentes. Then the scrutinies are named; these are not yet, as in the seventh century, simple ceremonies, but true examinations concerning the faith of the candidates. There were not seven, but only three, placed on the third, fourth, and fifth Sundays of Lent, and therefore outside the rite of Holy Saturday. Among the scrutinies the symbol was handed down. Also enumerated are the touching of the ears and nostrils, but made with oil; the anointing of oil on the breast alone. Finally there are reported the threefold immersion "in the name of the Trinity," the anointing of chrism on the head of the one baptized, and the taking of the white garment.

3. The Romano-African baptismal order in the fourth and fifth century.

The principal witnesses of this rite are St. Augustine, here and there in his works; Pope Siricius, in the letter to Himerius 2 (P.L. 13, 1134); likewise Pope St. Leo, in sermon n. 40, n. 2 (P.L. 54, 269); the author of the book De Sacramentis, l. II, c. 7, n. 20 (P.L. 16, 429).

Catechumens were divided into two classes. Catechumens of the first class were not immediately prepared for baptism; yet they were taught the doctrine of faith, and were frequently subjected to signation and imposition of hands; they received exorcised salt. This state was prolonged for several years. For from the fourth century catechumens incline to defer initiation until the last moments of life. Then they passed into the class of the elect or competentes, who were prepared to receive baptism at Easter. The names of the elect were proposed at the beginning of Lent. They were subjected to scrutinies or examinations and exorcisms; the symbol and prayer were handed down to them, and they had to "return" it by recitation.

After the last scrutiny the anointing of oil was made. But on the very day of baptism, after the last and solemn return of the symbol and of the Lord's Prayer, there followed the threefold renunciation and the threefold profession of faith (in the same way as today). After the professions of faith the immersions were made; the anointing of chrism and the handing over of the white garment followed. Concerning this anointing it is asked whether it pertained to baptism or to the subsequent confirmation.

4. The African-Roman baptismal rite before the fourth century.

The principal documents are the works of Tertullian, St. Cyprian, and the Egyptian Ecclesiastical Constitution (Apostolike Paradosis of Hippolytus of Rome), edited several times.

Catechumens had not yet been divided into two classes. The exercises of the catechumenate were already almost similar to the exercises of the later age. Yet catechumens were already compelled to the renunciation by which they renounced all duties connected with danger of idolatry, spectacles, etc. But there is not yet question of the handing down of the symbol. After the preparation of the catechumenate the candidates were called competentes and were suitable for receiving baptism. But the baptismal ceremony itself consisted of three rites: renunciation, profession of faith, and immersion, which we have described above.

1. Time. From the beginning, Easter and Pentecost were deputed to the solemn conferral of baptism; to these, in certain Churches, other feasts were joined. Thus Clovis was baptized on the birthday of the Lord. But baptism was administered at the end of the vigils of Easter and Pentecost.

2. Tertullian already names sponsors (godparents) (De Baptismo, c. 18, 19).

3. The name began generally to be imposed around the second century, when the usage of the baptism of little children became general. Yet already in the fourth century, through St. John Chrysostom (In Genes., Hom. 21, n. 3. P.G. 53, 179), the Church exhorted Christian parents to give their children the name of a man of conspicuous virtue. Nevertheless, the best Christians then without scruple kept the names Isidore, Apollonius, Dionysius, which had long been taken from pagans; nor did St. Martin change his name.

4. The place of baptism. Baptism in the open air, in a river or pond, which place in the sixth century St. Augustine of Canterbury and in the seventh Paulinus of York used, must have been rare from the beginning. For domestic churches (in private houses), and at least from the third century public churches, were available for the ceremonies of worship. Baptism was also performed in the catacombs, which at first were reserved for burials. Let a witness be the pool in the catacomb of St. Priscilla, which is assigned to the fourth century. In the fourth century there already existed baptisteries distinct from basilicas. The most celebrated is the Lateran, which draws its origin from Constantine, although few traces of the origin survive. Forms varied, yet in such a way that the octagonal and circular prevailed. Chapels for dispensing confirmation and Holy Communion were sometimes joined to the baptistery.

On account of the baptism of infants becoming strong in the sixth century, baptismal fonts were substituted in place of pools. Yet fonts were not conceded to all parishes. The recent canonical Code first granted to parishes the formal right of having fonts.

5. The ordinary minister of baptism for a long time was the bishop, whose intervention is still attested by the blessing of the oil with which those to be baptized are to be anointed; and c. 772 says that it is fitting that, if it can conveniently be done, the baptism of adults be conferred in the vigil of Easter and Pentecost in churches, especially cathedral and metropolitan churches.

From the eleventh century, the priest became the ordinary minister. Yet in a case of necessity every layperson can baptize. This, however, was sometimes denied to women.

6. The manner of baptism. Complete or partial immersion (with infusion) was formerly the general usage, which persevered in the Western church until the end of the Middle Ages, and is still used in the East. This usage is more conformable to the etymology of the word baptizein, which is to immerse. Yet from the beginning infusion was admitted for the sick and in a case of necessity; this mode is already mentioned in the Didache, c. 7, n. 4.

E. de M., N. r.