2.2.

CHRISTIAN INITIATION IN THE ROMAN CHURCH FROM THE 5Th CENTURY UNTIL
VATICAN II
2.2.1. From the 5th to 9th Century
a. The Letter of John the Deacon to Senarius
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
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 pure heart. The candidate a prepares to walk barefoot.
b. The Gelasian Sacramentary (Old Gelasian)
THE INITIATION LITURGY IN THE OLD GELASIAN SACRAMENTARY
Preparation for Baptism:
• adults seeking baptism became catechumens in a liturgical event
• The presbyter catechized them with inspiring words and by exhortation to a moral life. He blew in their
face (an exorcistic act), signed their forehead with cross, imposed a hand on their heads and prayed for
them to turn from idols and worship the Trinity.
• The Gelasian also proposes the ritual of a later tradition.
• The catechumenate rites began with an inscription and calling out of names.
• A typical scrutiny then included laying on of hands, exorcisms and signations.
• Boys and girls were exorcised separately.
• Three presentations followed: a presentation of the gospels "for opening the ears of the elect". After the
opening verses the presbyter explained the symbol of the evangelist.
St. Matthew is represented by a divine man because the Gospel highlights Jesus' entry into this world, first by
presenting His family lineage (Genealogy).
References the Prophet Isaiah when he begins his gospel: (Mark)
The voice in the desert crying" reminds one of a lion's roar, and the prophetical spirit descending to earth reminds
one of a "winged message." The lion also signified royalty, an appropriate symbol for the Son of God.
Oxen were used in temple sacrifices. St. Luke begins his Gospel with the announcement of the birth of St. John
the Baptizer to his father, the priest Zechariah, who was offering sacrifice in the Temple (Lk 1).
The children were also anointed on their breast and "between the shoulders" (no longer the entire body) with
exorcised oil, and the renunciation of the devil.
The Saturday morning ritual continued with the return of the Creed. The deacon repeated the instructions: "My
most dear children, go back to your places and await the hour when God's grace may perform baptism among
you.". Baptism took place at the Easter Vigil.
c. Ordo Romanus XI
Preparation for Baptism: The Seven Scrutinies
In Ordo XI the rites of baptismal preparation took place over a period of seven occasions, to symbolize the seven
gifts of the Holy Spirit; all seven occasions were called scrutinies.
The word scrutinium which remained was a solemn exorcistic action of the Church on the child's behalf.
• Ordo XI's first scrutiny, on Wednesday of the third week of Lent, contained the inscription of names, the
signation on the forehead (here done by godparents on behalf of the infants), the imposition of hands, the
salt ritual, a dismissal, a return to the assembly and exorcisms with signations over the boys and girls.
• All returned on Saturday that week for the second scrutiny, which repeated the exorcisms and signations
from the first meeting.
• The third occasion, Wednesday of the fourth week, began with the exorcisms and signations, and then
added the rite "for the opening of the ears", the presentation of the four gospels. The presentation of the
Creed and of the Lord's Prayer, as described in the Gelasian, followed immediately.
• All returned twice during the fifth week and once early in the sixth week, on the days the presbyter would
announce, to repeat the simpler ritual of the second meeting. The seventh scrutiny took place on Holy
Saturday morning, as in the Gelasian.
The twofold anointing by presbyter and bishop was typically Roman.
In the celebration of initiation, the bishop was not always present.
In both Rome and Gaul this was the prerogative of the bishop.
The term 'confirmation' "confirming" was detached from baptism and resulted in the growing disintegration of the
rites of Christian initiation.
e. The Gelasian of the 8th Century
1) The Gellone Sacramentary: At the moment of baptism and before the immersion, the priest asks again about
belief in the three divine Persons. It may be noted that for reasons of necessity, baptism has been conferred without
being followed by confirmation.
2) The Angoulême Sacramentary: There is the rite of confirmation with the same rites and formulas.

2.2.2. From the 10th Century to the Ritual of Paul V (1614)

a.The Roman-Germanic Pontifical of the 10th Century
Baptism
• Baptism took place at the Easter Vigil.
• The font was blessed, the profession of faith made, and the candidates were immersed three times in the name of
the Trinity.
• The newly baptized were anoited with Chrism and received a head covering and ten coins.
• The bishop confirmed the newly baptized.
• They received lighted candles.
• All participated in the eucharist.
Note: Another order of service combined many prebaptismal and baptismal rituals into one rite, presumably for
children apart from Easter and Pentecost.
b. 12th and 13th Century and the Pontifical of William Durandus
• Baptism took place at the Easter Vigil when the bishop presided.
• After the scripture readings, priests exorcised those to be baptized.
• The bishop baptized following one of the previous pontifical. It was done by immersion, the baptized received a
white garment, a candle was given to the baptized.
• The bishop confirmed the newly baptized if he is able to be present.
• Communion followed.
• 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 isendo: Corpus cum sanguine domini nostril lesu Christi custodiat te in vitam aeternam.
• The Pontifical of Durandus, 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.
c. 13th Century Developments
Many dioceses introduced the custom of baptizing immediately after birth because of widespread infant mortality.
Confirmation was conferred when there was an opportunity to arrange for it.
d. 15th Century Pontificals and Rituals: Rituale Romanum of Paul V (1614)
Pope Paul V published the Rituale Romanum in 1614. 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. Neither confirmation nor Eucharist follows.
In the 16th Century it was recommended that confirmation not be given before the age of seven.
In the 18th Century some dioceses, in order to assure adequate preparation for confirmation, postponed its conferral
until after first communion.

2.2.3. Christian Initiation in the Liturgical Reform of Vatican II

a. The Choices of the Consilium: Need to create a ritual adapted to modern time, while remaining faithful to the
tradition
b.Criteria followed in evaluating and renewing the rites of Christian Initiation:
• The criterion of necessity
• The Criterion of intelligible texts
• Doctrinal Criterion
• Criterion of intelligible rites
c. Structure of the RCIA: 5 periods like in the Traditio Aspotolica:
1) the period of first evangelization and the precatechumenate
2) the period of integral catechesis for three years
3) the period of immediate preparation and purification for sacramental "illumination"
4) the three sacraments
5) the "mystagogia"
2. The Various Stages (3 stages)
• First Stage
This consists of entrance into the community, which should be present so that the rite of welcome may correspond
to the reality. Here the OICA is particularly creative. The candidate is asked to make a first commitment, but before
that those who have presented the candidate to the Church are questioned. A new praver is provided, praising God
for having called those who were knocking at the door. All respond with an acclamation.
• Second stage
a) The rite of election or enrollment of names
b) Period of purification and illumination
1) The Scrutinies: The homily should focus on the renewal brought by Jesus. The gospel is linked to the first
reading (Exodus 7:3-7): the water of Mount Horeb saves the people in the desert. The prayer, in the form of general
intercessions, concludes with a new prayer to water that renews and heals (OICA 162-164, 376- 78). The gospel
of the man born blind (john 9:1-4) tells the elect what is taking place in them. The prayers of exorcism refer to the
man born blind and to the light conferred by the sacraments of initiation (OICA 1670172, 383).
2) Presentations: Note that all the suggested readings (OICA 85) refer to faith.
3) The final rite before initiation: The rite is meant to stress the need for grace in order to be able to hear God's
word and proclaim it (OICA 200).
• Third Stage
a) Celebration of Baptism (OICA 210-226)
1) Blessing of the water: It mentions the types of baptism and a living catechesis itself.
2) The renunciation (OICA 217): Presents three formulas. The first is a single sentence with the single response:
"I do". The second is the Gelasian formula. The third is meant to be more concrete, and in this it is successful.
These formulas may be adapted according to the judgment of the episcopal conferences
The word pompae means not only lust but anything that would be extravagant luxury, idolatrous processions, and
consumerism.
3) Profession of faith (OICA 219)
• the period of first evangelization and the precatechumenate
• the period of integral catechesis for three years
• the period of immediate preparation and purification for sacramental "illumination"
• the three sacraments
• the "mystagogia"
4) Baptism (OICA 220-222)
5) Postbaptismal anointing (OICA 224)
"God, the almighty Father, who regenerated you from water and spirit and forgave you your sins, will himself
anoint you for eternal life"
The formula was kept almost identical until the present new ritual, which has introduced into Ambrose's formula
a reference to the sharing of the baptized in the priesthood of Christ, in accord with the General Introduction, which
stresses the conferral of the priesthood of the faithful at this moment.
6) Two Complementary rites.
The first is the clothing with the white garment (OICA 225), which is done by the godparents.
The second rite is the presentation of the candle (OICA 226).
b) Celebration of confirmation (OICA 227-231): Normally, confirmation is given immediately and in connection
with baptism. Therefore, the priest will be delegated by the bishop to confer it, if the latter cannot be present.
c) Celebration of the Eucharist (OICA 232- 234): Unlike what we read in the Traditio Apostolica, there is no special
rite for the communion of the newly baptize during the Eucharistic celebration. But there should be an attempt to
highlight it in some way, thus emphasizing that it is the crowning of initiation.
d) Celebration of postbaptismal catechesis or mystogogia (OICA 235-239): If the bishop was unable to preside the
sacraments of initiation, he should try to meet a least once during the year with the newly baptized.
e) Adaptations for special cases
• An Ordo Simplicior initiationis adulti | A simpler order of initiation for adults (OICA 240-277) has been
provided. The three scrutinies are omitted, but the Ordo provides for confirmation and the Eucharist.
• Also provided is an Ordo brevior in proximo periculo vel in articulo mortis adhibendus/ a shorter order to
be used in the immediate danger of death (OICA 278-294), which includes confirmation and the Eucharist.
• An Ordo has been provided to prepare adults who were baptized as infants but did not receive either
confirmation or the Eucharist for these sacraments (OICA 295-303).
• There is an Ordo initiationis puerum qui aetatem catecheticam adepti sunt (OICA 306-369).
• (The order of initiation for children who have reached catechetical age)
• The three stages of initiation for adults are kept, and the celebration continues with the three sacraments of
initiation. Some of the formulas and rites of the OICA have been adapted.
• Finally, we should mention, for its ecumenical importance, the appendix that contains an Ordo admissionis
valide iam baptizatorum in plenam communionem Ecclesiae catholicae (OICA, Appendix 1-31).
• The order of the admission of those already validly baptized into the full communion of the Catholic Church

C. THE ORDO BAPTISIMI PARVULORUM (OBP) - THE ORDER OF BAPTISM OF CHILDREN

The ritual is not entitled "Christian Initiation of Children".
1. The General Introduction: The importance of baptizing children is stressed. It goes to extremes in reminding the
parents of their responsibility.
Insistence on the parents' responsibility in no way ignores the usefulness of the godparents (OBP 6).
Obviously, the Easter Vigil or Sundays are especially appropriate days for baptism, since on these days the meaning
of baptism as burial and resurrection with Christ is more evident.
The rite should also normally take place in the parish church amid the assembly of the faithful.
2. The Ordo Baptismi Parvolurum
a) Reception of the children (OBP 32-43): the priest reminds the parents of their responsibility; then he traces the
sign of the cross on the child's forehead and invites the parents and godparents to do the same. The joy of the
community as it welcomes the child is also expressed (OP 37-43).
b) Celebration of the Word of God (OBP 44-52): For this liturgy, the children may be taken to a place where they
will not disturb the celebration (OBP 42-43).
c) Preparatory rites for baptism (OBP 48-52): As they move toward the baptistery, a short version of the Litany of
the Saints is sung, to which may be added the names of the patron saints of those to be baptized (OBP 48). The
priest pronounces the exorcism, choosing one of the two new formulas adapted for children (OBP 49-221).
For the anointing with the oil of catechumens, the formula is the same as that used for adults. If, for serious reasons,
the conference of bishops decides to omit the anointing, the priest says only the formula (OBP 50-51). After a
pause for silence, the priest lays his hand on each child in silence (OBP 52).
d) Celebration of baptism (OBP 53-68): The rites and formulas are identical to those for the initiation of adults,
although some of the admonitions have been changed.
1) Blessing of the water: outside Easter time, water is to be consecrated for each baptism (OBP 54)
2) The renunciation and profession of faith are preceded by an admonition reminding the parents again of their
serious responsibility. They must remember that they have promised to raise their children to follow them in the
practice of faith (OBP 56-58). Baptism is preceded by an admonition in which the parents are invited to express
their desire to have their child baptized in the faith of the Church that they just professed.
3) Baptism may be performed by immersion (OBP 60). In this case, the parents and godparents lift the child from
the baptismal font. If baptism is conferred by infusion, the mother and father (or the godparents) hold the child
during the baptism.
4) The postbaptismal anointing and the clothing with the white garment take place as in the OICA (OBP 62-63).
5) The presentation of the candle is modified slightly from the ceremony for adults. The celebrant says only Lumen
Christi accipite. The parents and godparents light the child's candle from the paschal candle. Then, once again, the
celebrant reminds the parents of their responsibilities: these children must persevere in the faith and go out to meet
the Lord when he comes OBP 64).
6) The presentation of the candle is modified slightly from the ceremony for adults. The celebrant says only Lumen
Christi accipite. (Receive the light of Christ). The parents and godparents light the child's candle from the paschal
candle. Then, once again, the celebrant reminds the parents of their responsibilities: these children must persevere
in the faith and go out to meet the Lord when he comes OBP 64).
7) If the conference of bishops decides to keep the rite of ephphetha, it is performed as for adults. However, a new
formula accompanies the rite (OBP 65).
7) Concluding rites (OBP 67-71): the group goes in procession to the altar while a baptismal canticle is sung. The
Lord's Prayer is said. After the blessing, a song such as the Magnificat can be used to express the joy of all.

e) Baptism during Mass (OBP 29): normally the Mass for that Sunday is used. But during the week, The reception
of the children takes place at the beginning of Mass, and the greeting and penitential rite are omitted; the Creed is
not said, since the profession of faith takes place during the baptismal rites.
f) Special rites of baptism: The final blessings provided by the regular Ordo are not given.
There is also a ritual for children in articulo mortis (the moment of death) (OBP 157-164), in which only the
essential points are kept. If the child survives, there is a reception in the church, a liturgy of the Word, the anointing
with chrism, and the presentation of the white garment and the candle.

II. CONFIRMATION
1) Confirmation is a Sacrament: This is found in the Council of Trent. The core focus was simply on the
sacramentality of confirmation.
2) The Bishop is the Ordinary Minister of Confirmation.
3) Confirmation confers a Character:
a. The focus of the character is this: confirmation is not to be repeated.
b. The only reason why confirmation is said to confer a character and the only reason, therefore, why confirmation
can only be celebrated once in a lifetime is the relationship which confirmation has with baptism. If confirmation
were totally separate from baptism, it is quite conceivable that it could be a sacrament that one might receive
several times during one's lifetime.
ORDINARY MAGISTERIUM
a) Sacramental Nature
Confirmation is the sacrament that confers the gifts of the Holy Spirit, called charisms, through chrism and the
laying on of hands and the formula "N.. be sealed with the Gift of the Holy Spirit," thereby commissioning us to
perform ministries in the Church.
This gift of the Holy Spirit conforms believers more perfectly to Christ and strengthens them so that they may bear
witness to Christ for the building up of his body in faith and love. They are so marked with the character or seal
of the Lord that the sacrament of confirmation cannot be repeated (can. 879).
b) The Celebration of Confirmation
Sacred chrism (S.C) is usually pure olive oil mixed with balsam and blessed by a bishop (can.80.2).
o Validity requires only the imposition of the hand which accompanies the unction.
o The formula in the conferral of confirmation is: "N., be sealed with the Gift of the Holy Spirit".
c) The Outline of the Rite
• Presentation of the Candidates
• Homily or Instruction
• Renewal of Baptismal Promises
• The Laying on of hands
• Invitation to Prayer
• Silent Prayer
• Epiclesis
• The Anointing with Chrism & Greeting of Peace
• General Intercessions
• Lord's Prayer
• Prayer over the People & Blessing

d) The Ministers of Confirmation

Ordinary Minister: The original or ordinary minister of confirmation is the bishop (can. 882).
Other Ministers:
• those equivalent in law to a diocesan bishop, within the confines of their jurisdiction;
• with respect to the person to be confirmed, the priest who by virtue of his office or by mandate of the diocesan
bishop baptizes an adult or admits a baptized adult into full communion with the Catholic Church;
• the pastor or any priest with regard to those in danger of death (can.883.1-3).
A priest may confirm the following persons, but only at the stated time:
• adults or children old enough for catechesis, but at the time of their baptism;
• those validly baptized in non-Catholic Christian Churches, but at the time of their reception into full communion
with the Catholic Church;
• those baptized but not confirmed in the Catholic Church who, after having been brought up in or having joined
a non-Catholic religion, later seek full reception in the Catholic Church, but at the time of their reception.
e) Those to be Confirmed
One must be baptized in order to validly receive the sacrament of confirmation. In addition, if the baptized person
has the use of reason, it is required (for lawfulness and fruitfulness) that he be in the state of grace, properly
instructed, and able to renew his baptismal promises (can.889.1-2).

f) Sponsors
• Ordinarily, there should be a sponsor for each of those to be confirmed (can.892).
• In view of contemporary pastoral circumstances, it is desirable that the godparent at baptism, if present,
also be the sponsor at confirmation (can.893,2).
• Neither the father nor mother can be the sponsor of the candidate. The parents, however, even when the
sponsor is present, may present their children for confirmation.
• The sponsor must place his right hand on the shoulder of the one to be confirmed at the time of the anointing
by the bishop or minister of Confirmation.

g) The Proof and Record of Conferred Confirmation

The pastor should record the names of the minister, those confirmed, parents and sponsors, the date and place of
confirmation in a special book of confirmation register, in addition to the notation in the baptismal register which
is made according to the law (can.897).

OBP: Ordo Baptisimi Parvulorum

OICA: Ordo Initiationis Christianae Adultorum / RCIA = Rite of Christian Initiation for Adults
OC: Ordo Confirmationis