What is Christian initiation and how is it brought about?
The Compendium of the Catechism of the Catholic Church (CCCC 251; cf Catechism of the Catholic Church 1212 & 1275) tells us:
Christian initiation is accomplished by means of the sacraments which establish the FOUNDATIONS of Christian life. The faithful [1] born anew by Baptism are [2] strengthened by Confirmation and are then [3] nourished by the Eucharist.
(Note the order in which these three sacraments appear.)
This sacrament is known by several names (CCCC 252; cf CCC 1213-1216; 1276-1277).
This sacrament is primarily called BAPTISM because of the central rite with which it is celebrated. To baptise [from the Greek, "baptizein"] means to "immerse" in water. The one who is baptised is immersed into the death of Christ and rises with him as a "new creature" (II Corinthians 5:17). This sacrament is also called the "bath of regeneration and renewal in the Holy Spirit" (Titus 3:5); and it is called "enlightenment" because the baptised becomes "a son of light" (Ephesians 5:8).
In the Old Testament, we find FIGURES or images that symbolise the Baptism of the New Testament. The CCCC (no 253; cf CCC 1217-1222) teaches:
In the Old Covenant Baptism was pre-figured in various ways: [1] WATER, seen as source of life and of death; [2] in the ARK OF NOAH, which saved by means of water; [3] in the PASSING THROUGH THE RED SEA, which liberated Israel from Egyptian slavery; [4] in the CROSSING OF THE JORDAN RIVER, that brought Israel into the promised land which is the image of eternal life.
When Jesus INSTITUTED the Sacrament of Baptism, he fulfilled those figures of the Old Testament. The CCCC (no 254; cf CCC 1223-1224)
All the Old Covenant prefigurations find their fulfilment in Jesus Christ. At the [1] beginning of his public life JESUS had himself BAPTISED by John the Baptist in the Jordan. [2] On the cross, BLOOD and WATER, signs of BAPTISM and the EUCHARIST, flowed from his pierced side. [3] After his Resurrection he gave to his apostles this MISSION: "Go forth and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19).
We also know that right after they were sent, starting from the day of PENTECOST, the Apostles administered the rite of Baptism to anyone who was ready and willing to receive it, anyone who believed in Jesus Christ. (Cf CCCC 255; CCC 1226-1228)
1.1 Essential Elements
In what does the ESSENTIAL rite of Baptism consist?
Here, when we say that something is "essential", it means that without that element, the rite is NOT COMPLETE, and therefore NOT VALID. The CCCC (256; cf CCC 1229-1245, 1278) states:
The essential rite of this sacrament consists in IMMERSING the candidate in water OR POURING WATER over his or her head while INVOKING the name of the Father and the Son and the Holy Spirit.
1.1.1 Matter
The CCC n 1239 describes it for us:
1.1.2 Form
Point 1240 of the CCC spells out the form of the rite in both the Latin and the Eastern liturgies.
[1] In the LATIN Church this triple infusion is accompanied by the minister's words: "N., I baptise you in the name of the Father, and of the Son, and of the Holy Spirit."
[2] In the EASTERN liturgies the catechumen [person to be baptised] turns toward the East and the priest says: "The servant of God, N., is baptised in the name of the Father, and of the Son, and of the Holy Spirit." At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the water and raises him up again.
1.2 Minister. Who can baptise?
The CCCC (no 260; cf CCC 1256, 1284) states:
The ORDINARY ministers of Baptism [in both WESTERN/LATIN and EASTERN rites) are the BISHOP and the PRIEST.
In the LATIN Church the DEACON also can baptise.
In case of necessity [EXTRAORDINARY minister] ANY PERSON can baptise provided he has the INTENTION of doing what the Church does. This is done by POURING WATER on the head of the candidate while saying the Trinitarian FORMULA for Baptism: "I baptise you in the name of the Father and of the Son and of the Holy Spirit."
1.3 Subject. Who can be baptised?
The CCCC (no 257; cf CCC 1246-1252) teaches:
Every person not yet baptised is able to receive Baptism.
Once a person is baptised, he becomes--FOREVER--a Catholic. Even in the unfortunate case that he leaves the Church, he is still a Catholic. Why? Baptism is one of the three sacraments that imprints a permanent seal (called the "character") on the soul.
NON-CATHOLIC Christians who have been BAPTISED VALIDLY (that is, according to the matter and form followed in the Catholic Church) and who wish to enter into FULL COMMUNION with the Catholic Church go through a ceremony of RECEPTION into the Catholic Church, but do not need to be baptised again.
1.3.1 Why does the Church baptise infants?
The CCCC (258; cf CCC 1250) explains:
The Church baptises infants because they are born with original sin. They need to be freed from the power of the Evil One and brought into that realm of freedom which belongs to the children of God.
Points 1250 and 1251 of the CCC add:
The sheer GRATUITOUSNESS of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the PRICELESS GRACE of becoming a child of God were they not to confer Baptism shortly after birth.[Cf Code of Canon Law, canon 867; Code of Canons of the Oriental Churches, canons 681; 686, 1]
Christian parents will recognise that this practice also accords with their role as nurturers of the life that God has entrusted to them. [Cf Lumen Gentium 11; 41; Gaudium et Spes 48; Code of Canon Law, canon 868]
It is the duty of parents to provide their children with the best things they can give them. Surely the best thing that a person can ever have is supernatural life, to be an adopted child of God! Some people object to infant baptism, saying that parents should wait until their children are free to choose for themselves. If we were to follow that argument, then parents should not choose the food they think is proper for their babies--they should wait until they are old enough to choose what to eat!
But in the early Church, only adults were baptised, wasn't it?
At the BEGINNING of the Church, many people--adults--converted and were baptised. They had no chances of being baptised while they were young because there was no Church then. However, they most probably had their children baptised as well. The CCC no 1252 explains:
The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptised. [Cf Acts 16:15, 33; 18:8; I Corinthians 1:16; Congregation for the Doctrine of the Faith, Instruction Pastoralis actio: AAS 72 (1980) 1137-1156]
Saint Josemaria Escriva, in Christ is Passing By 78 (Homily "Interior Struggle") notes that
Without the slightest scruple people decide to postpone the baptism of newly born children. Yet by doing so they seriously go against justice and charity by depriving children of the grace of faith, of the incalculable treasure of the indwelling of the Blessed Trinity in a soul which comes into the world stained by original sin.
They also try to change the true nature of the sacrament of confirmation, which tradition has unanimously seen as a strengthening of the spiritual life. By giving more supernatural strength to the soul, through a quiet and fruitful outpouring of the Holy Spirit, confirmation enables the Christian to fight as "milites Christi", as a soldier of Christ, in his intimate battle against selfishness and lust of all sorts.
1.3.2 Adults
In the early Church, many adults were baptised. Before Baptism, they underwent a period of preparation, called "catechumenate". During this time, they learned the Christian faith and were guided so that they could put it into practice. Thus, by the time they were baptised, they were already living the Christian faith in many aspects and have been participating in liturgical celebrations. (Cf CCC 1247, 1248)
What is required of one who is to be baptized?
The CCCC 259 (cf CCC 1253-1255) teaches:
Everyone who is to be baptized is required to make a PROFESSION OF FAITH. This is done personally in the case of an adult or by the parents and by the Church in the case of infants. Also the godfather or the godmother and the whole ecclesial community share the responsibility for baptismal preparation (catechumenate) as well as for the development and safeguarding of the faith and grace given at baptism.
The godparents "must be firm believers, able and ready to help the newly baptized - child or adult on the road of Christian life." (CCC 1255)
1.4 Effects. What does Baptism do?
Point 263 of the CCCC (cf no 1262-1274, 1279-1280 of the CCC) summarises the effects of the sacrament of Baptism.
Baptism [1] takes away ORIGINAL SIN, all PERSONAL SINS and all PUNISHMENT due to sin. [2] It makes the baptized person a PARTICIPANT IN THE DIVINE LIFE of the Trinity through sanctifying grace, the grace of justification which [3] incorporates one into Christ and into his Church. It gives one a SHARE IN THE PRIESTHOOD OF CHRIST and PROVIDES the BASIS FOR COMMUNION with all Christians. [4] It bestows the THEOLOGICAL VIRTUES and the GIFTS OF THE HOLY SPIRIT. [5] A baptized person BELONGS FOREVER TO CHRIST. He is marked with the indelible seal of Christ (CHARACTER).
1.4.1 Forgiveness of both original and personal sins and all punishment due to them
In every sin, there are two elements: the GUILT of the sin and the "DEBT" that one incurs, that is, the need to "make up". It is just like when we offend a friend and then ask him for forgiveness. Even if he has already pardoned us, we still would like to make up for our offense. Baptism has such a great power that it wipes out both guilt and debt! The CCC (1263) affirms this fact:
In those who have been reborn, nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God.
This does not mean, however, that a person becomes incapable of sinning after Baptism. The CCC (1264) explains:
Yet certain TEMPORAL CONSEQUENCES of sin remain in the baptized, such as suffering, illness, death, and such frailties inherent in life as weaknesses of character, and so on, as well as an inclination to sin that Tradition calls CONCUPISCENCE, or metaphorically, "the tinder for sin" (fomes peccati); since concupiscence "is left for us to wrestle with, it cannot harm those who do not consent but manfully resist it by the grace of Jesus Christ." [Council of Trent (1546): DS 1515] Indeed, "an athlete is not crowned unless he competes according to the rules." [II Timothy 2:5]
(See Lesson 7.)
1.4.2 Sanctifying Grace
What does sanctifying grace do? The CCC (1266) explains:
The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:
Thus the whole organism of the Christian's supernatural life has its roots in Baptism.
(See Lesson 28.)
1.4.3 Incorporation in the Church
Points 1267 through 1270 discuss in the detail the consequences of our incorporation into the Mystical Body of Christ (the Church). Through Baptism:
How about validly baptised non-Catholic Christians?
The CCC 1271 says:
Baptism constitutes the foundation of communion among all Christians, including those who are NOT YET IN FULL COMMUNION with the Catholic Church: "For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church. Justified by faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church." [Vatican II, Unitatis Redintegratio, 3] "Baptism therefore constitutes the sacramental bond of unity existing among all who through it are reborn." [ Unitatis Redintegratio, 22, sect. 2]
1.4.4 Character: an indelible spiritual seal
Baptism, like Confirmation and Holy Orders, leaves a mark on the soul. Sin cannot erase this mark, though it prevents the baptised person from producing spiritual fruits. What does this seal or mark do? The CCC (1272-1274) gives the following explanations:
1.5 Can one get to heaven without Baptism?
The CCCC (261; cf CCC 1257) teaches:
Baptism is necessary for salvation for all those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.
The CCCC (no 262; cf CCC 1258-1261, 1281-1283) tells us about three SPECIAL CASES:
1.6 What are the elements of the rite of Baptism?
Points 1235-1245 of the CCC outline the Baptismal rite:
Why is there a need for Confirmation?
The CCCC (265; cf CCC 1285-1288, 1315) explains:
In the Old Testament the prophets announced that the Spirit of the Lord would rest on the awaited Messiah and on the entire messianic people. The whole life and mission of Jesus were carried out in total communion with the Holy Spirit. The apostles received the Holy Spirit at Pentecost and proclaimed "the great works of God" (Acts 2:11). They gave the gift of the same Spirit to the newly baptized by the laying on of hands. Down through the centuries, the Church has continued to live by the Spirit and to impart him to her children.
In the Gospels, we don't read about Jesus' INSTITUTION of this Sacrament. However, chapter 8 of the Acts of the Apostles narrates how the two sacraments of Baptism and Confirmation were already practised in the early Church. From this we can conclude that Jesus also instituted the sacrament of Confirmation.
14 Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, 15 who came down and prayed for them that they might receive the Holy Spirit; 16 for it had not yet fallen on any of them, but they had only been baptised in the name of the Lord Jesus. 17 Then THEY LAID THEIR HANDS ON THEM and they received the Holy Spirit.
In Acts 19, we find the following passage:
1 While Apollos was at Corinth, Paul passed through the upper country and came to Ephesus. There he found some disciples. 2 And he said to them, "Did you receive the Holy Spirit when you believed?" And they said, "No, we have never even heard that there is a Holy Spirit." 3 And he said, "Into what then were you baptised?" They said, "Into John's baptism." 4 And Paul said, "John baptised with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus." 5 On hearing this, they were baptised in the name of the Lord Jesus. 6 And WHEN PAUL HAD LAID HIS HANDS UPON THEM, the Holy Spirit came on them; and they spoke with tongues and prophesied.
Pope Paul VI, in the document Divinae consortium naturae (no 659, quoted in CCC 1288; cf Acts 8:15-17; 19:5-6; Hebrews 6:2) noted that
From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptised by the laying on of hands the gift of the Spirit that completes the grace of Baptism. For this reason in the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. The IMPOSITION OF HANDS is rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church.
Why is this sacrament called "Confirmation" or "Chrismation"?
Again, the CCCC (no 266; CCC 1289) says:
It is called Chrismation (in the Eastern Churches: Anointing with holy myron or chrism) because the essential rite of the sacrament is anointing with chrism. It is called Confirmation because it confirms and strengthens baptismal grace.
2.1 Essential Elements
In what does the essential rite of Confirmation consist?
The CCCC (no 267; cf CCC 1290-1301, 1318, 1320-1321) states:
The essential rite of Confirmation is the ANOINTING with SACRED CHRISM (OIL mixed with BALSAM and CONSECRATED by the bishop), which is done by the LAYING ON OF THE HAND OF THE MINISTER who pronounces the sacramental WORDS proper to the rite.
In the WEST this anointing is done on the forehead of the baptized with the words, "Be sealed with the gift of the Holy Spirit." In the EASTERN CHURCHES of the Byzantine rite this anointing is also done on other parts of the body with the words, "The seal of the gift of the Holy Spirit."
2.1.1 Matter
The CCC (1289) explains how the rite came about:
Very early, the better to signify the gift of the Holy Spirit, an anointing with perfumed oil (chrism) was added to the laying on of hands. This anointing highlights the name "CHRISTIAN," which means "ANOINTED" and derives from that of Christ himself whom God "anointed with the Holy Spirit." [Acts 10:38]
Why oil? Why balsam? What do these mean?
The CCC (1293) explains the meaning of anointing with oil IN THE BIBLE:
Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is a sign of abundance and joy [cf Deuteronomy 11:14; Psalms 23:5; 104:15]; it cleanses (anointing before and after a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of healing, since it is soothing to bruises and wounds [cf Isaiah 1:6; Luke 10:34]; and it makes radiant with beauty, health, and strength.
The same point of the CCC (1293) explains what anointing with oil means IN CONFIRMATION:
In treating the rite of CONFIRMATION, it is fitting to consider the sign of anointing and what it signifies and imprints: A SPIRITUAL SEAL.
What is this seal all about?
Points 1295 and 1296 of the CCC explain the meaning of this seal.
By this anointing the confirmand [i.e., the person to be confirmed] receives the "mark," the seal of the Holy Spirit. A seal is a symbol of a person, a sign of personal authority, or ownership of an object [cf Genesis 38:18; 41:42; Deuteronomy 32:34; Song of Solomon 8:6]. Hence soldiers were marked with their leader's seal and slaves with their master's. A seal authenticates a juridical act or document and occasionally makes it secret [cf I Kings 21:8; Jeremiah 32:10; Isaiah 29:11].
Christ himself declared that he was marked with his Father's seal [cf John 6:27]. Christians are also marked with a seal: "It is God who establishes us with you in Christ and has commissioned us; he has put his seal on us and given us his Spirit in our hearts as a guarantee" [II Corinthians 1:21-22; cf Ephesians 1:13; 4, 30]. This seal of the Holy Spirit marks our total belonging to Christ, our enrollment in his service for ever, as well as the promise of divine protection in the great eschatological trial [cf Revelations 7:2-3; 9:4; Ezekiel 9:4-6].
In fact, anointing with oil is also present in the OTHER SACRAMENTS. The CCC (1294) explains:
Anointing with oil has all these meanings in the sacramental life. The PRE-BAPTISMAL ANOINTING with the oil of catechumens signifies cleansing and strengthening; the ANOINTING OF THE SICK expresses healing and comfort. The POST-BAPTISMAL anointing with sacred chrism in CONFIRMATION and ORDINATION is the sign of consecration. By Confirmation Christians, that is, those who are anointed, share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which he is filled, so that their lives may give off "the aroma of Christ" [II Corinthians 2:15].
2.1.2 Form
2.2 Minister. Who can administer Confirmation?
The CCCC (270; cf CCC 1312-1314) says:
The ORIGINAL MINISTER of Confirmation is the BISHOP. In this way the link between the confirmed and the Church in her APOSTOLIC DIMENSION [the bishops are successors of the apostles!] is made manifest.
When a PRIEST confers this sacrament, as ordinarily happens in the East and in special cases in the West, the link with the bishop and with the Church is expressed by the priest who is the collaborator of the bishop and by the Sacred Chrism, consecrated by the bishop himself.
ANY PRIEST can give Confirmation if a Christian is IN DANGER OF DEATH. The Church does not want any of her children to die without having been perfected by the Holy Spirit. (See CCC 1314)
2.3 Subject. Who can receive Confirmation?
The CCCC (269; cf CCC 1306-1311, 1319) teaches:
Only those ALREADY BAPTISED can and should receive this sacrament which can be received only once [i.e., the confirmand is NOT YET CONFIRMED]. To receive Confirmation EFFICACIOUSLY the candidate must be in the STATE OF GRACE.
What age is ideal for confirmation?
The CCC (1307 and 1308) explains:
For centuries, Latin custom has indicated "the AGE OF DISCRETION" as the reference point for receiving Confirmation. BUT IN DANGER OF DEATH children SHOULD be confirmed even if they have not yet attained the age of discretion [cf Code of Canon Law, canons 891; 883, 3].
Although Confirmation is sometimes called the "sacrament of Christian maturity," we must not confuse ADULT FAITH with the adult age of natural growth, nor forget that the baptismal grace is a grace of free, unmerited election and does not need "ratification" to become effective. Saint Thomas reminds us of this:
Age of body does not determine age of soul. Even in childhood man can attain spiritual maturity: as the book of Wisdom says: "For old age is not honored for length of time, or measured by number of years. "Many children, through the strength of the Holy Spirit they have received, have bravely fought for Christ even to the shedding of their blood [St Thomas Aquinas, Summa Theologiae III q72 a8 ad2; cf Wisdom 4:8].
Who can be godparents?
The CCC (1311) recommends that the sponsor be the same one as the baptismal godparent(s).
2.4 Effects
The CCCC (268; cf CCC 1302-1305, 1316-1317) summarises the effects of this sacrament.
The effect of Confirmation is a special outpouring of the Holy Spirit like that of Pentecost. This outpouring [1] impresses on the soul an INDELIBLE CHARACTER and [2] produces a GROWTH IN the GRACE of Baptism. It [3] roots the recipient MORE DEEPLY in DIVINE SONSHIP, [4] BINDS him MORE FIRMLY to CHRIST and to the CHURCH and [5] REINVIGORATES the GIFTS of the Holy Spirit in his soul. It [6] gives a SPECIAL STRENGTH to witness to the Christian faith.
2.5 How necessary is Confirmation?
The CCC (1306) echoes the teaching of the Code of Canon Law:
Every baptized person not yet confirmed can and should receive the sacrament of Confirmation[cf Code of Canon Law, canon 889, 1]. Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the faithful are obliged to receive this sacrament at the appropriate time" [Code of Canon Law, canon 890], for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete.