The Rite of Christian Initiation In the Medieval Period

We have documents from the fifth century that contain many details on the catechumenate and the
rites of initiation. The principal documents are the letter of John the Deacon to Senarius, the Gelasian
Sacramentary, the Roman Ordo XI, the Gregorian Sacramentary, and the Gelasians of the eighth century.

a. The Letter of John the Deacon to Senarius

 The letter was written in 492.

 The deacon John, who is probably the author of the letter, was later to become Pope John I. The
recipient of the letter, Senarius, was an official in Ravenna.
 Senarius was interested in the rites of initiation and had written a letter to John asking for an
explanation.
 John replied to him in these terms. Humans are born prisoners of sin; as soon they have
received an elementary knowledge of the faith, the candidates must renounce the chains that
bind them to the devil.
 A catechesis has been instituted and is presented in such a way as to explain the fundamentals
of the faith. The period of the catechumenate includes various rites. Note that John is referring
to a new situation. There have been several generations of Christians, and it is no longer
necessary to allow three years from the time of enrollment until the proximate preparation for
baptism. By now immediate preparation for initiation takes place immediately after enrollment.
 John mentions the following different rites:
(a) the imposition of hands: the catechumen becomes “holy” or separated from evil and
prepared for definitive freedom from evil;
(b) insufflation on the face: the devil is expelled so that Christ may enter;
(c) the giving of salt, which signifies preservation and establishment in wisdom;
(d) the laying on of hands, which must be repeated frequently so that the catechumen may
advance in the search for holiness;
(e) the presentation of the Creed to those who have become competentes;
(f) the scrutinies (which John mistakenly regards as examinations concerning the catechumen’s
faith, whereas tradition regarded them as solemn exorcisms);
(g) touching the ears in order to acquire understanding and the nostrils so they might receive
the bonus odor Christi;
(h) touching the breast, the dwelling place of the heart, to indicate that the candidate must
follow the precepts of Christ with a steadfast conscience and a pure heart. The candidate
prepares to walk barefoot.

b. The Gelasian Sacramentary

 Today it is commonly accepted that the GeV was written in Rome, brought to France and
transcribed at the monastery of Chelles (a few remains of which survive) around the year 750.
The manuscript is kept in the Vatican Library: Cod. Vat. Reg. lat. 316.
 According to Chavasse, we should repeat, this sacramentary was used in the tituli, or parish
churches, of Rome and is from the same period as the GrH, a papal sacramentary that no longer
includes the scrutinies, except the one for Holy Saturday morning. Perhaps, then, the two books
are from different surroundings.
 The GeV must be used carefully. In fact, even if it was probably written in Rome, the
transcription made in France definitely introduced new elements. Even in the “Roman” edition
we can see various stages of composition, sometimes within the same paragraph.
 It is important for pastoral practice today to note that, despite appearances (for example the
various “presentations”), the ordo for the catechumenate in the GeV was written for infantes,
not for adults.
 Many rubrics prove this. If we wish to restore a liturgical catechesis for parents preparing for the
baptism of their children, we have here a model that may at least serve as an experienced guide,
even if it cannot be followed to the letter. A more in-depth study of the GeV is justified by the
fact that our Rite for the Christian Initiation of Adults (OICA) has borrowed from it to a great
extent.
 First Stage of Composition
1. XXVI–XXVIII, 193–328: Mass formulas for the third, fourth, and fifth Sundays of Lent. This is
the oldest part. We should note, as an example of adaptation, the rubric for the third Sunday of
Lent: quae pro scrutiniis electorum celebratur (GeV 93). But at the beginning of section XXVIII
we read: Denuntiatio pro scrutinio quod tertia hebdomada in quadragesima secunda feria
initiatur (GeV 283). This contradiction is due to an adaptation that will be developed in Roman
Ordo XI, which was written for children, duplicating the three scrutinies given in the GeVand
providing for their celebration on a weekday.
2. XXX–XXXII, 285–287: Orationes super electos ad catecumenum faciendum. This disorganized
group of orationes should be arranged as follows: (a) enrollment of names with the prayer Deus
humani generis(287); (b) insufflation; (c) tracing the sign of the cross with the prayer Preces
nostras(286); (d) a brief ordo for the salt: exorcism of the salt with the prayer Exorcizo te,
creatura salis (288); blessing of the salt with the prayer Omnipotens . . . respicere dignatus es
(285); giving of the salt with the formula Accipe, ille, sal (289); final blessing with the prayer
Deus Patrum nostrorum (290).
3. XXXIII, 291–298: the exorcisms. The title Item exorcismi super electos shows the important
change that has been introduced into the practice of admission to the catechumenate. The
former rites of admission are grouped under the heading Orationes super electos (XXX). Since
there no longer exists a long period of catechesis between these rites and the immediate
preparation for baptism, the exorcisms (once celebrated much later) are now joined to the rites
of admission by the heading Item exorcismi super electos (XXXIII). The scrutinies celebrated on
the third, fourth, and fifth Sundays of Lent have a special euchology in the GeV. The celebration
of the scrutinies in the GeV begins on the third Sunday of Lent, whereas the documents that
contain the oldest Roman liturgy place the second scrutiny and its readings on the second
Sunday. It was moved to the third Sunday because of the introduction of the Ember Days, one of
which is celebrated on Saturday evening. That is why for the second Sunday we read “Dominica
vacat.” But the GeV includes Mass formulas for the second Sunday (XXV, 163–167). We note
that the Rite of Christian Initiation of Adults has yielded to a certain archaism in beginning the
scrutinies on the third Sunday. There is no reason for this, since the Ember Days have been
suppressed and there is no longer an Ember Saturday liturgy celebrated in the evening. The
euchology for these Masses includes a Memento that mentions the godparents and a Hanc
igitur that prays for the elect.
Would it be possible to restore the biblical readings connected with the organization of these
Sunday exorcisms? It is not easy. In fact, the oldest Roman lectionary is the Würzburg from 750.
But we know from ms. Benevento and the lectionary of Victor of Capua that the Sunday
readings were moved to a weekday, and on these days we can find the gospel reading that was
assigned (prior to Ordo XI) to the Sunday from which it has been moved. One of the great merits
of the Rite of Christian Initiation of Adults was its decision to restore the biblical readings for
these Sundays. We shall see this in detail when we discuss the OICA.
4. XXXV–XXXVI, 310–328: presentation of the Creed and the Our Father. Since the ordo in the
GeV is addressed primarily to children and Ordo XI was written expressly for them, these
celebrations would not have been understood unless the rites were seen as addressed to the
parents and godparents for their catechesis and to responsibly prepare them for the baptism of
their children. These rites should be studied not only because they have been used in the OICA
but also because they could be used again for a liturgical catechesis of the parents. The
structure of these presentations is simple. First there is an admonition, by the priest for the
Creed and by the deacon for the Our Father. Then the text is proclaimed, with commentary, at
the end for the Creed and after each petition for the Our Father. It is a direct and effective
catechetical method. The catechumens are expected to learn the text by heart. The titles are:
Incipit Praefatio Symboli ad electos; Item Praefatio orationis dominicae. The word Praefatio
refers to the introductory formula. The commentaries give certain details that indicate their
antiquity, as is shown, for example, by the rubrics, which are in the second person singular. The
second part of the Praefatio Symboli would seem to be more recent, as suggested by the term
presbyter and the rubric in the third person singular
The content of the two catecheses is rich. It has been preserved over the centuries and is also
used by the OICA. Scholars have tried to determine the author of these catecheses. For the
Creed, De Puniet, after comparing the language of Pope Leo with that of the Gelasian text,
concludes by attributing the text to Leo the Great or a Leonine school.13 For the catechesis on
the Our Father, De Puniet considered three authors: Tertullian, Cyprian, and Chromatius of
Aquileia. More recent studies, which have discovered the original text of Chromatius’s
commentary on the Our Father, show that he is not the author of the text of the Gelasian
catechesis. However, the latter may depend on him, at least in part.
5. XLII, 419–424: rites for Holy Saturday morning. There is a laying of the hand on the child’s
head with an exorcism (419), then the ephphetha, which is done here with saliva, first on the
nostrils, then on the ears (this fact was not mentioned in the earlier books). The significance of
anointing the nostrils is special: in odorem suavitatis, the theme of the bonus odor of the
Canticle of Canticles. We see that the interpretation of receiving the word in the ears in order to
proclaim it with the mouth is mistaken. The current ritual, for pastoral reasons and because of
possible misunderstanding of the rite, has clearly forsaken the tradition. There follows the
anointing of the breast and shoulders and the renunciation, which is done by each one
individually: each one is called by name. The candidate renounces Satan, operibus eius et
pompis eius (421). Finally, the elect is invited to recite the Creed (redditio Symboli), while the
priest imposes his hand on their head
6. XLIV, 443–452: blessing of the baptismal water, baptism and confirmation. With regard to the
blessing of the water, there is a short formula in Ve 15 that refers to the Holy Spirit hovering
over the primordial waters and over the waters of the Jordan. Note an original expression: ut sit
manus tua in hanc aquam.16 The text is complicated and can be divided into independent
paragraphs. Paragraph 3: . . . ut unius eiusdemque elementi mysterio et finis esset viciis et origo
virtutum (445, p. 72, ll. 29–30) has its parallel in Tertullian17 and in Ve.18 Peter Chrysologus
preached several sermons on the same theme.19 Paragraph 4 (Respice in faciem Ecclesiae . . .
gratia mater infantia—445, p. 72, l. 31) has parallels in the sermons of Peter Chrysologus.20
Paragraph 8 (448) contains an epiclesis addressed to the Father, but it is not accompanied by
gestures as in GrH. Baptism is conferred with the three questions on faith and the triple
immersion. Upon coming out of the font, the catechumen is anointed by the priest on the crown
of the head de chrismate his verbis. The prayer that follows reproduces the one we have seen in
 Ambrose’s De sacramentis, a simple declarative formula of the rite that has been performed.
Confirmation21 is conferred by the bishop.22 The rubric deserves attention: Deinde ab episcopo
datur eis spiritum septiformis: Ad consignandum imponit eis manum in his verbis. “Imponit eis
manum” does not in itself mean that the hand is laid on all together; in fact, the same rubric is
found for the rite of signing. But obviously each candidate had to be signed individually: Postea
signat eos in fronte de chrismate. The prayer that accompanies the laying on of the hand
expresses the seven gifts of the Spirit, as St. Ambrose had implied. It is easy to see that the
important gesture in the celebration of chrismation is the laying on of the hand (451). The text
of the prayer would remain unchanged until our rituals. Then the signing takes place with the
simple indicative formula: Signum Christi in vitam aeternam. Amen. The kiss of peace follows.
The Eucharistic celebration that completes initiation begins with the Gloria in excelsis Deo. The
ritual does not emphasize this first Eucharist.
 Second Stage of Composition This includes sections LXVI–LXXVI, 592–617. It contains the ritual
for initiation on the Saturday of Pentecost along with rituals for various situations, specifically
for the sick.
 Third Stage of Composition 1. XXIX, 282–284: Denuntiatio pro scrutinio quod tertia hebdomada
in quadragesima secunda feria initiatur. We have seen the meaning of this rubric, which
contradicts the previous rubrics. 2. XXIV, 209–309. This includes the presentation of the Gospels,
which the Gelasian gives as the first presentation (299–309); in fact, it comes in the ritual’s third
stage of composition. Here the title is Incipit expositio; in fact it is a Praefatio. But the title
continues: In aurium apertione ad electos. This does not mean that this presentation took place
at the time of the ephphetha. What we have here is a more recent Roman introduction, which is
not without pastoral value. Four deacons enter, each one carrying an evangeliary. Upon
reaching the altar, they place one evangeliary at each of its corners. The presider explains briefly
what a Gospel is. Then one of the deacons proclaims the first verses of one of the Gospels, and
the presider gives a brief commentary summarizing and highlighting the characteristics of the
Gospel proclaimed and the evangelist. The same rite is repeated for the other three Gospels.
This seems to be a good model for pastoral liturgy.

c. ORDO ROMANUS XI

 Ordo XI belongs to the same period as the GeV but is the courageous expression of a ritual
adapted to new circumstances. The GeV was composed primarily for the initiation of children. It
seems that such a ritual scheme was kept, not for purely archaic reasons, but in response to a
historical-religious decline in Christian life, which called for serious preparation through
catechesis within the framework of a liturgy.
 Ordo XI seems to confirm the existence of such a situation, and it carefully opted for the
maximum preparation of parents and godparents for their child’s initiation. Thus, although it
follows the Gelasian ritual, it duplicates the three scrutinies, keeping the rites of admission and
enrollment of names, and the various preparatory rites of the catechumenate as in the GeV,
except the last two prayers of section XXX, 286–287. It also keeps the three presentations. A
separate place is prescribed for the children during the celebration when their presence is not
needed.
 The three first scrutinies that come from the GeV are original; the three others are simply
repetitions of these. The scrutinies, however, take place between the prayer and the reading.
For the first scrutiny, Wednesday of the third week, the reading is Ezekiel 36:25-29: Effundam
super vos aquam mundam. After the reading the catechumens leave. The Gospel is chosen
expressly because of the adaptation made by Ordo XI: Matthew 11:25-30, which speaks of God’s
 revelation to the little ones. The second scrutiny is celebrated on an unspecified day during the
fourth week of Lent. The exorcisms are the previous ones. But there are two readings entitled
Ad aurium apertionem, which are a collection of texts: Isaiah 55:2-7; Colossians 3:9; Romans
10:18. Linked to this scrutiny is the presentation of the Gospels, with the restored formula of the
GeV. Also linked to it is the presentation of the Creed and the Our Father.
 The fourth and fifth scrutinies are celebrated during the fifth week, but the days are not fixed.
The sixth scrutiny takes place on an unspecified day during the sixth week of Lent and repeats
the first scrutiny. The seventh scrutiny consists of the ephphetha and the renunciation. This is
not a scrutiny per se, but Ordo XI is anxious to have seven scrutinies, “according to the seven
gifts of the Holy Spirit.” Next follows the blessing of the baptismal water and the baptism; these
are not described here. This is followed by confirmation, whose ritual is not specified. For the
concluding rites of baptism and confirmation we would need to consult Ordo XXVII for Holy
Week. This Ordo, however, goes back to the second half of the eighth century. We could also
look at Ordo XV, but this is from the eighth century.
 It is expected that the infantes will receive communion: hoc prevedendum est ne, postquam
baptizati fuerint ullum cibum accipiant neque ablactentur antequam communicant
 Ordo XI definitely shows a great concern for pastoral questions. It must have been very effective
in preparing parents for the baptism of their children. But this concern prevented anyone from
noticing that the innovations were destroying the paschal arrangement of the Sundays of Lent.
On the other hand, we see either a lack of imagination or a certain laziness, leading to
euchological and ritual repetitions that could cause those taking part in the rite to become
bored. We note also the accumulations: the third scrutiny and the three presentations. There
was a desire to multiply scrutinies so as to have seven of them, but on the other hand it was felt
necessary to limit the meetings to some extent.
 At most, Ordo XI might serve as a model to be adapted and perhaps a guide for catechizing
parents today. But the entire ritual would have to be revised according to pastoral criteria and
with a sense of what is possible

d. The Gregorian Sacramentary. The Supplement

 The GrH, which was sent to Charlemagne around the end of the eighth century, no longer
includes actual scrutinies, but rather groups of exorcisms. The first: Benedictio salis, Oratio ad
catechumenum faciendum is what is left of the first scrutiny of the GeV and Ordo XI. But this
celebration is not linked to Lent at all. The second group, the presentation of the Gospels, is
celebrated during Lent. At least this celebration was still considered useful for the catechesis of
the parents or any adults who were preparing for their initiation. The third group includes the
celebrations for Holy Saturday morning: redditio Symboli and ephphetha, etc. The body of the
GrH contains no information about the baptismal formula. But for baptism of the sick there is
the ormula Ille talis, baptizo te in nomine Patris. In 744 Pope Zachary decreed the use of this
formula; it is justified by the fact that the candidates cannot respond to the threefold
interrogation about their faith.
 Thus the GrH is evidence of the abandonment of celebrations considered important by the GeV
and Ordo XI for the pastoral care of Christians of their time. Perhaps the age of Charlemagne
was regarded —not without delusion—as a time when Christianity had no problems.
 As for the Supplement to the Gregorian Sacramentary (GrS), it had grouped into a single
celebration the entrance into the catechumenate, the exorcisms, the rites for Holy Saturday,
 and baptism with the possibility of confirmation. The baptismal formula is as follows: Ego te
baptizo in nomine Patris. . . . A new practice appears: Et vestitur infans vestimentis suis, but this
is not the white garment. There is nothing about the rite itself of confirmation, but there is a
very important rubric: Si vero episcopus adest statim confirmari eum opportet chrismate et
postea communicare.

e. The Gelasian of the Eighth Century

 Here we shall consider the two main forms of the Gelasian of the eighth century.
 1) The Gellone Sacramentary contains two baptismal rituals. The first ordo is a compromise
between the GeV and Ordo XI. Its text is rather confused and incomplete. There are not many
details. For example, the priest asks about belief in the three divine Persons while laying his
hand on the catechumen’s head. This takes place on Satuday, at the time of the redditio
Symboli. At the moment of baptism and before the immersion, the priest asks again about
belief in the three divine Persons. Baptism takes place by triple immersion with the formula Ego
te baptizo in nomine Patris. There are new rites for the blessing of the water: Hic mittis cereos in
fontes, et insufflas in aquas ter vicibus hoc modo. Descendant. . . .
 Confirmation follows through the laying on of the bishop’s hand with the Gelasian formula and
the signatio with sacred chrism, also with the Gelasian formula.
 It may be noted that when, for reasons of necessity, baptism has been conferred without being
followed by confirmation, this is considered negligence.
 2) The Angoulême Sacramentary is also a compromise between the
 GeV and Ordo XI, but the copyist has not transcribed the actual rite of baptism. After the
blessing of the water, he gives the prayer for the anointing when the child comes out of the
baptismal font. There is the rite of confirmation with the same rites and formulas

f. The Roman-Germanic Pontifical of the Tenth century

 This pontifical shows us that despite efforts to introduce the GrH which omits the scrutinies, the
latter continued to be used here and there according to the newly felt need for catechesis of the
parents within the framework of a catechetical liturgy.
 The Pontificale Romano Germanicum (PRG) of the tenth century included the Ordo Romanus
antiquus, which had borrowed from Ordo XI but with certain additions.
 Before transcribing the Ordo scrutiniorum, the PRG transcribed an Ordo in quarta ebdomada
quadragesimae et in quarta feria. This is the third scrutiny, considered the most important, and
on this day: Tanguntur aures et nares catechumenorum digitis presbiterorum; eadem die
instruuntur de auctoribus et initiis IVor evangeliorum; eadem die percipiunt orationem
dominicam et simbolum ad redendum in sabbato sancto Paschae
 The next paragraph provides for the blessing of ashes for those who will undergo the scrutinies.
Two optional prayers are provided for this
 blessing. Only then does the Ordo scrutinii begin. Ordo XI is followed,
 but the children undergo a renunciation of Satan and are questioned
 about their belief in the three divine Persons. The prayer for the blessing of the water is here
preceded by the Preface dialogue. Signs of the cross are introduced, and the paschal candle is
immersed in the water at the words Descendat in hanc plenitudinem fontis virtus Spiritus sancti.
 For baptism there are two sources, very similar to each other.
 In the first, the renunciation precedes baptism; then comes an interrogation on belief in the
three divine Persons. This is followed by an anointing inter scapulas et in pectore and baptism by
immersion with the formula Ego te baptizo. . . .
 In the second source we find the same thing but there is no renunciation.
 Regarding confirmation, we may note that the bishop no longer lays
 his hand on the head of each one, but of all together with the Gelasian
 prayer. This is followed by the anointing. The deacons ask the one to
 be confirmed his or her name, and the bishop traces a sign of the cross
 on each candidate’s forehead, saying: Confirmo te et consigno te in nomine Patris et Filii et
Spiritus Sancti.
 The bishop then exchanges a sign of peace and says: Ecce sic benedicetur homo qui timet
Dominum, etc. A concluding prayer is provided: Deus qui apostolis tuis dedisti Spiritum,
followed by a long formula of blessing. The children receive communion.
 The PRG gives us an Ordo that unites in the same celebration the entrance into the
catechumenate, the exorcisms, the celebration of Holy Saturday morning, and the three
sacraments.
 From now on we will find that this last Ordo is the one normally used. It unites all the
celebrations, including confirmation and communion, into a single celebration

g. Twelfth- and Thirteenth-century Pontificals and the Pontifical of William Durandus

 They contain few original or important elements. We note some of them.

 Sacred chrism is poured into the water for its consecration. After immersion, the baptized
receives a white garment with the words Accipe vestem candidam, quam perferas ante tribunal
Domini nostri Iesu Christi. . . .
 Then the baptized is given a candle.
 Confirmation is conferred if the bishop is able to be present.
 The anointing is conferred with a modified version of the formula of the PRG, one that will be
used until Vatican II: Signo te signo crucis et confirmo te chrismate salutis, in nomine Patris et
Filii et Spiritus Sancti. Communion follows.
 We should note that if a child cannot eat or drink, communion is given sive cum folio, sive cum
digito intincto in sanguine Domini et posito in ore ipsorum dicendo: Corpus cum sanguine
domini nostri Iesu Christi custodiat te in vitam aeternam. Amen.
 The PR XIII and the PGD do not give the ritual for baptism. The practice is for the bishop to give
confirmation to candidates baptized by the priests. Since the celebration of confirmation is very
short when it is isolated in this way, hymns, chants, and prayers are introduced at the beginning
and end to create a more substantial rite. The PGD, in place of the kiss of peace given by the
bishop, introduces a slap on the cheek.
 This corresponds to the theology of the time, which saw confirmation as strength to bear
witness to the faith: the candidate is like a knight who is leaving for the crusade and receives the
rite of investiture.
 We also note that the bishop lays his hand on all the candidates together.

h. Thirteenth-century Developments

 In the thirteenth century, although it was normally prescribed that baptism be conferred only on
Holy Saturday and the Vigil of Pentecost, many dioceses introduced the custom of baptizing
immediately after birth because of widespread infant mortality. This would still be the rule in
the mid-twentieth century.
 In some dioceses where it was prescribed that infants be baptized within three days of birth,
delay was punished—for example by refusal to announce the baptism by ringing the bells of the
parish church.
 In the same century, baptism by infusion almost always replaces baptism by immersion because
it is more practical. This was to become general practice in the fourteenth century, although
baptism by immersion was still possible.
 Again, in the thirteenth century it was forbidden to give communion to children until ad annos
discretionis.
 Interpretations of this expression varied. Seven years? Twelve years?
 Confirmation was conferred when there was an opportunity to arrange for it.

i. Fifteenth-century Pontificals and Rituals

 In 1485 the bishop of Chiusi, A. Patrizi Piccolomini, produced the first printed edition of the
Pontificale Romanum. This work was completed at the request of Pope Innocent VIII and with
the collaboration of the master of ceremonies Giovanni Burckard.
 For all practical purposes, the book repeats the PGD, removing what ordinarily pertains to the
priest and keeping what pertains to the bishop.
 This book was copied many times before 1595, when Clement VIII promulgated the Pontificale
Romanum.
 As far as the ritual is concerned, we might wonder how a priest was able to celebrate a baptism,
for example. All that existed in this regard were some scattered books: Manuale, Liber
sacerdotalis, etc.
 Finally, in 1523 Alberto Castellani published the Liber sacerdotalis in Venice. But the work was
private in nature. Pope Paul V asked Cardinal Giulio Antonio Santori, bishop of Santa Severina, to
begin study for a ritual.
 The work was published after the Cardinal’s death in 1602. Although it was praised by the Pope,
it was not accepted but used only as a source (sometimes ad litteram) for the ritual that was
published later.
 The Cardinal had considered copying Ordo XI, but this plan was not acceptable.
 Pope Paul V published the Rituale Romanum in 1614. This ritual was
 to be used until Vatican II. For the initiation of adults, the three sacraments are not necessarily
joined in the same celebration, and three abbreviated scrutinies are performed without
interruption.
 For children, the ritual for baptism includes three exorcisms, remnants of the three scrutinies of
the GeV. Neither confirmation nor the Eucharist follows