The Sacrament of Baptism.

EXPLANATION OF THE CEREMONIES.

HE ceremonies used by the Church in the administration of Baptism are very ancient. St. Basil mentions many of them, which, he says, are of Apostolical tradition; as the consecration of the water, and of the oil used in the anointings, the renunciation of Satan and his works, and the profession of faith. St. Augustine mentions the sign of the Cross, the imposition of hands, and the custom of giving salt to the catechumens. St. Ambrose speaks of the ceremony of touching the ears and nostrils with spittle, with the words, Be opened.

These ceremonies have a twofold signification. They are outward signs of that which the Holy Spirit operates inwardly in the souls of those that receive the Sacrament; and they also admonish them of that which they ought to do, and represent to them the obligations they contract.

The Priest is vested in a white surplice, as denoting innocence, and successively uses two stoles, one violet, the other white. The violet color signifies the unhappy state to which sin has reduced mankind. After the exorcisms the Priest puts on the white stole, as the symbol of the innocence conferred by the Sacrament.

Addressing himself to the godfather and godmother, he asks the name by which the child is to be called. A name is given, says St. Charles Borromeo, to show that the person is dedicated to the service of Jesus Christ. This name, the Council of Trent teaches, should be that of some Saint, in order that by bearing the same name the person may be excited to imitate his virtues and sanctity; and that, while endeavoring to imitate him, he may invoke him and pray to him, in the confident hope that he will be his patron and advocate, for the safety of his body and the salvation of his soul.

The wretched state to which sin has reduced the human race is still further intimated by the Priest's breathing three times on the person to be baptized, which is done to drive away the devil, as by the Holy Ghost, who is the Spirit or breath of God. It also expresses the contempt which Christians have of him, and the ease with which he may be put to flight, like a straw with a puff of wind.

After having put to flight the tyrant who holds in captivity every one that cometh into the world, the Priest imprints on the person to be baptized the seal of a very different Master. He signs him with the sign of the Cross on the forehead and on the breast, that Christ, who was crucified for our sins, may take possession of him-on the forehead, to signify that a Christian must never be ashamed to make open profession of the faith of his crucified Saviour; and on the breast, to signify that the love of Jesus Christ, and a readiness to obey all His divine commandments and to share in His sufferings, ought constantly to reside in his heart.

The Priest, as God's representative, then lays his hand on the head of the person to be baptized, to denote possession in the name of the Almighty.

He then blesses the salt, to purify it from the malignant influences of the evil spirit; and puts a few grains of this salt, thus blessed, into the mouth of the person to be baptized. The salt is the symbol of wisdom, as when St. Paul says (Col. iv. 6): Let your speech be always with grace seasoned with salt. Salt is also a preservative against corruption. This ceremony, then, signifies that the person baptized must make known to the world the sweet savor of the law of God, by the good example of a virtuous and holy conversation; and show by all his works that it is the doctrine of Christ that preserves the soul from corruption, and establishes a firm hope of the resurrection of the body.

Having thus communicated to the person to be baptized the wisdom of Christ and the relish for divine things, the Priest peremptorily commands the wicked spirit to depart, and never attempt to deprive him of this precious gift, in the solemn words of the ancient exorcism; then making the sign of the Cross, he says: And this sign of the holy Cross which we place upon his forehead, do thou, accursed devil, never dare to violate.

After this the Priest lays the end of his stole, the symbol of his authority, upon the person to be baptized, and introduces him into the church. Being come therein, the Priest, jointly with the person to be baptized, or, if it be an infant, with the godfather and godmother, recites aloud the Lord's Prayer and the Apostles' Creed. He then again exorcises the unclean spirit, and commands him to depart in the name and by the power of the most blessed Trinity.

The next is a ceremony deeply significative. We read in the Gospel (Mark vii. 32-35) that our Lord cured one that was deaf and dumb by touching his tongue and his ears with spittle, saying: Ephpheta-"Be opened." Man, in his natural state, is spiritually both deaf and dumb. Therefore the Church, the Spouse of Jesus Christ and the depository of His power, follows His example; and the Priest of the Church, taking spittle from his mouth, touches therewith the ears and the nostrils of the person to be baptized, repeating the same miraculous word, as if to signify the necessity of having the senses of the soul open to the truth and grace of God.

Then follows the solemn renunciation of Satan and of his works and pomps. After which the Priest anoints the person to be baptized on the breast and between the shoulders, making the sign of the Cross. This outward unction represents the inward anointing of the soul by divine grace, which, like a sacred oil, penetrates our hearts, heals the wounds of our souls, and fortifies them against our passions and concupiscences. The anointing of the breast signifies the necessity of fortifying the heart with heavenly courage, that we may act manfully and do our duty in all things. The anointing between the shoulders signifies the necessity of the like grace, in order to bear and support all the adversities and crosses of this mortal life. The oil is a symbol also of the sweetness of the yoke of Christ.

The moment having arrived at which another human being is to become the child of God and a member of the mystical body of Christ, the Priest, to denote that sorrow is about to be changed

into joy, changes his stole, and instead of the violet puts on a white one.

Then follows the Profession of Faith, after which the Sacrament of regeneration is thus administered: While the godfather and godmother both hold or touch their godchild, the Priest pours the baptismal water on the child's head three times, in the form of a Cross, repeating the sacramental words in such manner that the three pourings of the water concur with the pronouncing of the three names of the Divine Persons. The water is poured three times, while the words are pronounced but once, to show that the Three Persons unite in the regeneration of man in holy Baptism. The godparents hold or touch their godchild, to signify that they answer for him, or that they engage to put him in mind of his vow and promise.

Then the Priest anoints the person baptized on the crown of the head, in the form of a Cross, with holy chrism, compounded of oil and balsam. This ceremony is of Apostolical tradition, and signifies: Ist. That the person baptized is solemnly consecrated to the service of God, and made, a living temple of the Holy Ghost. 2d. That by Baptism he is made partaker with Christ, the great Anointed of God, and has a share in His unction and grace. 3d. That he is anointed to be king, priest, and prophet; and therefore that, as king, he must have dominion over his passions; as priest, he must offer himself unceasingly to God as a living sacrifice for an odor of sweetness; as prophet, he must declare by his life the rewards of the world to come.

After the anointing, the Priest puts upon the head of the baptized a white linen cloth, now used instead of the white garment with which the new Christian used anciently to be clothed in Baptism, to signify the purity and innocence which we receive in Baptism, and which we must take care to preserve till death.

Lastly, the Priest puts a lighted candle into the hand of the person baptized, or of the godfather; which ceremony is derived from the parable of the virgins (Matt. xxv.), who taking their lamps went forth to meet the bridegroom; and is intended to remind the person baptized that, being now a child of light, he must walk as a child of light, and keep the lamp of faith ever burning with the oil of charity and good works, for the glory of God and the edification of his neighbor; so that whenever the Lord shall come he may be found prepared, and may go in with Him into the eternal life of His heavenly kingdom.

THE BAPTISM OF INFANTS.

BY SPECIAL PERMISSION OF THE HOLY SEE, THIS FORM IS USED IN THE UNITED STATES FOR THE BAPTISM OF ADULTS ALSO.

(NOTE.-The italicized words, or endings of words, occurring in the text, are those which must be varied according to sex or number.)

Priest.

thou ask of the
Church of God?
Sponsor. Faith.
P. What doth

faith bring thee to?
S. Life everlasting.

P. If, therefore, thou wilt enter into life, keep the commandments. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbor as thyself.

The Priest then gently breathes thrice upon the face of the infant, and says once:

exi

XI ab eo, immunde spiritus, et da locum Spiritui Sancto, Paraclito,

DE

EPART from him, thou unclean spirit, and give place to the Holy Ghost the Paraclete,