Introduction to the rite of Christian initiation


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INTRODUCTION

To The

RITE OF CHRISTIAN INITIATION

1977

Publications Office

UNITED STATES EATHOLIE EONFEHENEE

1312 Massachusetts Avenue, N.W.

Washington, D.C. 20005



English translation of General Introduction to Christian Initiation and Intro-

duction to Baptism of Children. Copyright © 1969 International Committee
on English in the Liturgy, Inc.

English translation of Introduction to Rite of Christian Initiation of Adults.

Copyright © 1974. International Committee on English in the Liturgy, Inc.
English translation of Introduction to Rite of Confirmation. © Copyright
1976 International Committee on English in the Litugy, Inc.

All rights reserved.



CONTENTS

GENERAL INTRODUCTION TO THE RITE OF
CHRISTIAN INITIATION 1

INTRODUCTION TO THE RITE OF
CHRISTIAN INITIATION OF ADULTS 11

INTRODUCTION TO THE RITE OF BAPTISM OF CHILDREN .... 27

INTRODUCTION TO THE RITE OF CONFIRMATION 35





General Introduction to the

RITE OF

CHRISTIAN INITIATION

1. Through the sacraments of Christian initiation men and women are
freed from the power of darkness. With Christ they die, are buried and

rise again. They receive the Spirit of adoption which makes them God's
sons and daughters and, with the entire people of God, they celebrate

the memorial of the Lord's death and resurrection }

2. Through baptism men and women are incorporated into Christ. They
are formed into God's people, and they obtain forgiveness of all their sins.

They are raised from their natural human condition to the dignity of
adopted children. ^ They become a new creation through water and the
Holy Spirit. Hence they are called, and are indeed, the children of God.^

Signed with the gift of the Spirit in confirmation, Christians more

perfectly become the image of their Lord and are filled with the Holy
Spirit. They bear witness to him before all the world and eagerly work

for the building up of the body of Christ.

^

Finally they come to the table of the eucharist, to eat the flesh and
drink the blood of the Son of Man so that they may have eternal life^
and show forth the unity of God's people. By offering themselves with

Christ, they share in his universal sacrifice: the entire community of the

redeemed is offered to God by their high pfiest.^ They pray for a greater
outpouring of the Holy Spirit so that the whole human race may be
brought into the unity of God's family.

^

Thus the three sacraments of Christian initiation closely combine to

bring the faithful to the full stature of Christ and to enable them to carry

out the mission of the entire people of God in the Church and in the
world.

^

I. DIGNITY OF BAPTISM

3. Baptism is the door to life and to the kingdom of God. Christ

offered this first sacrament of the new law to all men that they might have
eternal life.^ He entrusted this sacrament and the gospel to his Church

when he told his apostles: "Go, make disciples of all nations, and baptize

them in the name of the Father, and of the Son, and of the Holy Spirit."^
Therefore baptism is, above all, the sacrament of that faith by which men

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and women, enlightened by the Spirit's grace, respond to the gospel of
Christ. That is why the Church believes it is her most basic and necessary
duty to inspire all, catechumens, parents of children still to be baptized,

and godparents, to that true and living faith by which they adhere to

Christ and enter into or confirm their commitment to the new covenant.
To accomplish this, the Church prescribes the pastoral instruction of cate-
chumens, the preparation of the children's parents, the celebration of God's

word, and the profession of baptismal faith.

4. Further, baptism is the sacrament by which men and women are in-
corporated into the Church, built into a house where God lives, in the
Spirit, into a holy nation and a royal priesthood. It is a sacramental

bond of unity linking all who have been signed by it.^ Because of that
unchangeable effect (signified in the Latin liturgy by the anointing of the

baptized person with chrism in the presence of God's people), the rite of

baptism is held in highest honor by all Christians. It may never lawfully
be repeated once it has been validly celebrated, even if by fellow Christians

from whom we are separated.

5. Baptism, the cleansing with water by the power of the living Word,

^

makes us sharers in God's own life^ and his adopted children. As pro-
claimed in the prayers for the blessing of the water, baptism is a cleansing

water of rebirth,^ which makes us God's children. The blessed Trinity

is invoked over those who are to be baptized. Signed in this name, they
are consecrated to the Trinity and enter into fellowship with the Father,

the Son, and the Holy Spirit. They are prepared for this high dignity and

led to it by the scriptural readings, the prayer of the community, and the

threefold profession of faith.

6. Far superior to the purifications of the old law, baptism produces all

these effects by the power of the mystery of the Lord's passion and

resurrection. Those who are baptized are engrafted in the likeness of Christ's
death. ^ They are buried with him, they are given life again with him, and
with him they rise again. For baptism recalls and effects the paschal

mystery itself, because by means of it men and women pass from the death
of sin into life. Its celebration, therefore, should reflect the joy of the

resurrection, especially when it takes place during the Easter Vigil or on a

Sunday.

II. OFFICES AND MINISTRIES OF BAPTISM

7.

Christian instruction and the preparation for baptism are a vital concern

of God's people, the Church, which hands on and nourishes the faith it has

received from the Apostles. Through the ministry of the Church, adults are

called by the Holy Spirit to the gospel, and infants are baptized and brought

up in this faith. Therefore it is most important that catechists and other

2



lay people should work with priests and deacons in making preparations

for baptism. In the actual celebration, the people of God (represented
not only by the parents, godparents and relatives, but also, as far as

possible, by friends, neighbors, and some members of the local church)

should take an active part. Thus they will show their common faith and
express their joy as the newly baptized are received into the community

of the Church.

8. It is a very ancient custom of the Church that an adult is not

admitted to baptism without a godparent, a member of the Christian
community who will assist him at least in the final preparation for baptism
and after baptism will help him persevere in the faith and in his life as a

Christian.

In the baptism of children too, the godparent should be present to

be added spiritually to the immediate family of the one to be baptized

and to represent Mother Church. As occasion offers, he will be ready to

help the parents bring up their child to profess the faith and to show this

by living it.

9. At least in the final rites of the catechumenate and in the actual

celebration of baptism, the godparent is present to testify to the faith of

the adult candidate or, together with the parents, to profess the Church's

faith, in which the child is being baptized.

10. Pastors of souls should therefore see to it that the godparent, chosen

by the catechumen or by the family, is qualified to carry out his proper

liturgical functions as specified in no. 9 above. The godparent should:

1) be mature enough to undertake this responsibility;

2) have received the three sacraments of initiation, baptism,

confirmation, and the eucharist;

3) be a member of the Catholic Church, canonically free to carry
out this office. A baptized and believing Christian from a
separated church or community may act as a godparent or
Christian witness along with a Catholic godparent, at the request

of the parents and in accordance with the norms for various

ecumenical cases.

11. The ordinary ministers of baptism are bishops, presbyters, and deacons.
At every celebration of this sacrament they should remember that they
act in the Church in the name of Christ and by the power of the Holy
Spirit. They should therefore be diligent in the ministry of the word of
God and in the celebration of the sacraments. They must avoid any

3



action which the faithful can rightly condemn as favoritism.^

12. Bishops are the principal dispensers of the mysteries of God and
leaders of the entire liturgical life in the church committed to them.^ 1

They thus direct the conferring of baptism, by which a sharing in the

kingly priesthood of Christ is granted .

^

Therefore they should personally

celebrate baptism, especially at the Easter Vigil. The preparation and

baptism of adults is commended to them in a special way.

13. It is the duty of parish priests to assist the bishop in the instruction

and baptism of the adults entrusted to his care, unless the bishop makes

other provisions. It is also their duty, with the assistance of catechists

or other qualified lay people, to prepare the parents and godparents of

children with appropriate pastoral guidance and to administer baptism to

the children.

14. Other priests and deacons, since they are cooperators in the ministry

of bishops and parish priests, also prepare candidates for baptism and, with

the invitation or consent of the bishop or parish priest, confer the sacrament.

15. The celebrant may be assisted by other priests and deacons and also
by the laity in those parts which pertain to them, especially if there are

many persons to be baptized. This provision is made in various parts of
the rite.

16. In imminent danger of death and especially at the moment of death,
when no priest or deacon is available, any member of the faithful, indeed
anyone with the right intention, may and sometimes- must administer baptism.
If it is a question only of danger of death, then the sacrament should be

administered by a member of the faithful if possible, according to the
shorter rite (nos. 157-164). Even in this case a small community should be
formed to assist at the rite, or at least one or two witnesses should be

present if possible.

17. All lay persons, since they belong to the priestly people, and especially

parents and, by reason of their work, catechists, obstetricians, women who
are employed as family or social workers or as nurses of the sick, as well

as physicians and surgeons, should know the proper method of baptizing
in cases of necessity. They should be taught by parish priests, deacons, and

catechists. Bishops should provide appropriate means within their diocese

for such instruction.

III. REQUIREMENTS FOR THE CELEBRATION
OF BAPTISM

18.

The water used in baptism should be true water, for the sake of the

4



authentic sacramental symbolism. It should be clean, for reasons of

health.

19. The baptismal font, or the vessel in which on occasion the water

is prepared for the celebration of the sacrament in the sanctuary, should

be very clean and attractive.

20. If the climate requires, provision should be made for the water to

be heated beforehand.

21. Except in the case of necessity, the priest or deacon should use

only water that has been blessed for the rite. The water consecrated at

the Easter Vigil should, if possible, be kept and used throughout the

Easter season to signify more clearly the relationship between the sacrament

of baptism and the paschal mystery. Outside the Easter season, it is de-

sirable that the water be blessed for each occasion, in order that the words

of blessing may clearly express the mystery of salvation which the Church
recalls and proclaims. If the baptistry is supplied with flowing water, the

blessing will be given to the water as it flows.

22. Either the rite of immersion, which is more suitable as a symbol of

participation in the death and resurrection of Christ, or the rite of infusion

may lawfully be used in the celebration of baptism.

23. The words for baptism in the Latin Church are: "I baptize you in the

name of the Father, and of the Son, and of the Holy Spirit."

24. A suitable place for celebrating the liturgy of the word of God should
be provided in the baptistry or in the church.

25. The baptistry is the area where the baptismal font flows or has been

placed. It should be reserved for the sacrament of baptism, and should be

a worthy place for Christians to be reborn in water and the Holy Spirit.

It may be situated in a chapel either inside or outside the church, or in
some other part of the church easily seen by the faithful; it should be large

enough to accommodate a good number of people. After the Easter season,
the Easter candle should be given a place of honor in the baptistry, so that

when it is lighted for the celebration of baptism, the candles of the newly
baptized may easily be lighted from it.

26. In the celebration, the parts of the rite which are to be performed

outside the baptistry should be celebrated in different areas of the church

which most conveniently suit the size of the congregation and the several

stages of the baptismal liturgy. When the baptistry cannot accommodate all

the catechumens and the congregation, the parts of the rite which are

customarily performed in the baptistry may be transferred to some other suit-
able area of the church.

5



27. As far as possible, all recently born babies should be baptized at a

common celebration on the same day. Except for a good reason, baptism
should not be celebrated more than once on the same day in the same
church.

28. Further details concerning the time of baptism of adults and children

will be found in the respective rites. The celebration of the sacrament
should always suggest its paschal character.

29. Parish priests should carefully and without delay record in the baptismal

register the names of those baptized, the minister, parents and godparents,

and the place and date of baptism.

IV. ADAPTATIONS BY CONFERENCES OF BISHOPS

30.

According to the Constitution on the Sacred Liturgy (no. 63b), it is

within the competence of conferences of bishops to compose for their local

rituals a section corresponding to this one in the Roman Ritual, adapted to
the needs of their respective regions. When this has been reviewed by the
Apostolic See, it should be used in the regions for which it was prepared.

In this connection, it is the responsibility of the conferences of bishops:

1) to determine the adaptations, according to no. 39 of the Consti-

tution on the Sacred Liturgy;

2) carefully and prudently to consider what elements of a country's

distinctive culture may suitably be admitted into divine worship.
Adaptations considered useful or necessary should then be sub-

mitted to the Apostolic See, with whose consent they may be
introduced;

3) to retain distinctive elements of existing local rituals as long as

they conform with the Constitution on the Sacred Liturgy and

correspond to contemporary needs; or to modify these elements;

4) to prepare translations of the texts that genuinely reflect the

characteristics of various languages and cultures and to add music

for the texts when appropriate;

5) to adapt and augment the introduction contained in the Roman
Ritual, so that the ministers may fully understand the meaning
of the rites and express this effectively in action;

6) to arrange the material in the various editions of the liturgical

6



books prepared under the guidance of the conferences of bishops

so that these books may be best suited for pastoral use.

31. As stated in nos. 37-40 and 65 of the Constitution on the Sacred

Liturgy, it is the responsibility of the conferences of bishops in mission

countries to judge whether certain initiation ceremonies in use among some
peoples can be adapted for the rite of Christian baptism and to decide

whether these rites are to be incorporated into it.

32. When the Roman Ritual for baptism provides a choice of several formulas,
local rituals may add other formulas of the same kind.

33. The celebration of baptism is greatly enhanced by the use of song. It

stimulates a sense of unity among those present, it gives warmth to their
common prayer, and it expresses the joy of Easter. Conferences of bishops
should encourage and help musical specialists to compose settings for texts

suitable for congregational singing at baptism.

V. ADAPTATIONS BY THE MINISTER OF BAPTISM

34. The minister, taking into account existing circumstances and needs, as
well as the wishes of the faithful, should freely use the various choices allowed

in the rite.

35. In addition to the adaptations which are provided in the Roman Ritual
for the dialogue and blessings, the minister may make other adaptations for
special circumstances. These adaptations will be indicated more fully in

the introduction to the rites of baptism for adults and for children.

7



NOTES

1. II Vatican Council, Decree on the Church's Missionary Activity,

Ad Gentes, 14.

2. Romans 8:15; Galatians 4:5; Council of Trent, 6th Session, Decree on
Justification, Chapter 4, Denz. 796 (1524).

3. 1 John 3:1.

4. II Vatican Council, Decree on the Church's Missionary Activity,

Ad Gentes, 36.

5. John 6:55.

6. Saint Augustine, The City of God, X, 6: PL 41, 284; II Vatican
Council, Dogmatic Constitution on the Church, Lumen Gentium, 11;
Decree on the Life and Ministry of Priests, Presbyterorum Ordinis, 2.

7. II Vatican Council, Dogmatic Constitution on the Church, Lumen
Gentium, 28.

8. Ibid., 31.

9. John 3:5.

10. Matthew 28:19.

11. Ephesians 2:22.

12. 1 Peter 2:9.

13. II Vatican Council, Decree on Ecumenism, Unitatis Redintegratio, 22.

14. Ephesians 5:26.

15. 2 Peter 1:4.

16. Romans 8:15; Galatians 4:5.

17. Titus 3:5.

18. Romans 6:4-5.

8



19.

Ephesians 2:6.

20. II Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum

Concilium, 32; Constitution on the Church in the Modern World,

Gaudium et Spes, 29.

21. II Vatican Council, Decree on the Bishops' Pastoral Office, Christus

Dominus, 1 5.

22. II Vatican Council, Dogmatic Constitution on the Church, Lumen
Gentium, 26.

9





Introduction to the

RITE OF

CHRISTIAN INITIATION OF

ADULTS*
1. The rite of Christian initiation described below is intended for

adults. They hear the preaching of the mystery of Christ, the Holy

Spirit opens their hearts, and they freely and knowingly seek the living

God and enter the path of faith and conversion. By God's help, they
will be strengthened spiritually in their preparation and at the proper

time they will receive the sacraments fruitfully.

2. This order includes not only the celebration of the sacraments of

baptism, confirmation, and the eucharist, but also all the rites of the

catechumenate. Approved by the ancient practice of the Church and

adapted to contemporary missionary work throughout the world, this

catechumenate was so widely requested that the Second Vatican Council
decreed its restoration, revision, and accommodation to local traditions. 1

3. In order to be better suited to the work of the Church and to the

circumstances of individuals, parishes, and missions, the rite of initia-

tion first gives the complete or common form, intended for the prepara-
tion of a large number of people (see nos. 68-239). By simple changes,
pastors may adapt this form for one person. Then, for special cases,
there is a simple form, which may be celebrated on a single occasion
(see nos. 240-273) or in several parts (see nos. 274-277), as well as
a brief form for those in danger of death (see nos. 278-292).

I. STRUCTURE OF THE INITIATION OF ADULTS
4. The initiation of catechumens takes place step by step in the midst
of the community of the faithful. Together with the catechumens, the
faithful reflect upon the value of the paschal mystery, renew their own
conversion, and by their example lead the catechumens to obey the
Holy Spirit more generously.

5. The rite of initiation is suited to the spiritual journey of adults,
which varies according to the many forms of God’s grace, the free
cooperation of the individuals, the action of the Church, and the
circumstances of time and place.

6. On this journey, besides the period for making inquiry and maturing
(see no. 7, below), there are stages or steps by which the catechumen
moves forward, as it were, through a gateway or up another step.

a) First stage: at the point of initial conversion, he wishes to become
a Christian and is accepted as a catechumen by the Church.

* Unless otherwise indicated, paragraph reference numbers beyond no. 67 refer to texts

found in the Rite of Christian Initiation of Adults.

11



b) Second stage: when his faith has grown and the catechumenate is
almost completed, he is admitted to a more profound preparation for
the sacraments.

c) Third stage: after the spiritual preparation is completed, he
receives the sacraments by which a Christian is initiated.

These three stages, steps, or gateways are to be considered as major,
more serious moments of initiation and are marked by liturgical rites:
the first by the rite of becoming a catechumen, the second by the
election or choice, and the third by the celebration of the sacraments.

7. These stages lead to periods of investigation and maturation, or the
latter prepare for the stages.

a) The first period consists of inquiry by the candidate and
evangelization and the precatechumenate on the part of the Church.
It ends with entrance into the order of catechumens.

b) The second period, which begins with this entrance into the order
of catechumens and may last for several years, includes catechesis and
the rites connected with catechesis. It is completed on the day of
election.

c) The third period, shorter in length, ordinarily occupies the Lenten
preparation for the Easter celebration and the sacraments. It is a time
of purification and enlightenment or “illumination."

d) The final period goes through the whole Easter season and is
called the postbaptismal catechesis or “mystagogia." It is a time for

deepening the Christian experience, for gaining spiritual fruit, and for

entering more closely into the life and unity of the community of the
faithful.

Thus there are four continuous periods:

—the precatechumenate, a time for hearing the first preaching of the
Gospel;

—the catechumenate, set aside for a complete catechesis;

—the period of purification and enlightenment or illumination (Lent)
for a more profound spiritual preparation; and

—the postbaptismal catechesis or mystagogia (Easter season),
marked with the new experience of the sacraments and of the Christian
community.

8. The whole initiation has a paschal character, since the initiation
of Christians is the first sacramental sharing in the death and rising

of Christ and since, moreover, the time of purification and enlighten-

ment or illumination ordinarily takes place during Lent, 2 with the post-
baptismal catechesis or mystagogia during the Easter season. In this

way Lent achieves its full force as a profound preparation of the elect,
and the Easter Vigil is considered the proper time for the sacraments of

initiation. 3 Because of pastoral needs, however, the sacraments of initia-

tion may be celebrated outside these seasons.

12



A. EVANGELIZATION AND PRECATECHUMENATE

9. Although the rite of initiation begins with admission to the

catechumenate, the preceding period or precatechumenate is of great

importance and ordinarily should not be omitted. It is a time of
evangelization: in faith and constancy the living God is proclaimed, as
is Jesus Christ, whom he sent for the salvation of all men. Thus those
who are not yet Christians, their hearts opened by the Holy Spirit, may
believe and be freely converted to the Lord. They sincerely adhere to
him who is the way, the truth, and the life, and who fulfills all their
spiritual expectations, indeed goes far beyond them. 4

10. From evangelization, conducted with the help of God, come faith
and initial conversion, by which each one feels himself called away
from sin and drawn toward the mystery of God's love. The whole period
of the precatechumenate is set aside for this evangelization, so that the

true desire of following Christ and seeking baptism may mature.

11. During this time, catechists, deacons and priests, as well as lay

persons, suitably explain the Gospel to the candidates. They receive
the help they are looking for, so that they may cooperate with God's
grace with a pure and certain intention and may meet with the families
and communities of Christians with greater ease.

12. In addition to the evangelization that is proper to this period, the

episcopal conferences may provide, if necessary and according to local
circumstances, a method to receive interested inquirers (“sympa-
thizers"), those who, even if they do not fully believe, show an inclina-
tion toward the Christian faith.

1) Such a reception, which is optional and will be carried out without
any rite, expresses the inquirers’ sound intention rather than faith.

2) The reception will be adapted to local conditions and opportunities.
Some candidates need to know and experience the spirit of Christians in
a special way. For others, whose catechumenate has been delayed for
various reasons, this first external act by them and the community is
appropriate.

3) The reception should be carried out at meetings and gatherings
of the local community, on a suitable occasion of friendly exchange.
The inquirer or sympathizer is presented by a friend, and then he is
welcomed and received by the priest or by some other appropriate and
worthy member of the community.

13. During the period of the precatechumenate, pastors should help

the inquirers with suitable prayers.

B. CATECHUMENATE

14.

The rite of becoming a catechumen is of very great importance.
Assembling publicly for the first time, the candidates make their inten-
tion known to the Church; the Church, carrying out its apostolic mission,
admits those who intend to become members. God showers his grace

13



on them, since this celebration manifests their desire publicly and the

Church expresses their reception and first consecration.

15. Before this step is taken, the candidates are required to be

grounded in the basic fundamentals of the spiritual life and Christian
teaching: 5 the faith first conceived at the time of the precatechumenate;

the initial conversion and desire to change one’s life and to enter into
contact with God in Christ; thus the first sense of repentance and the
practice of calling on God and praying; and the first experience of the
society and spirit of Christians.

16. With the help of the sponsors (see no. 42, below), catechists, and
deacons, it is the responsibility of pastors to judge the external indica-

tions of these dispositions. 6 It is also their duty, in view of the power
of sacraments already validly received (see General Introduction, no. 4),
to see that a baptized person is not baptized again for any reason

whatever.

17. After the celebration of the rite, the names are written at once
in the register of catechumens, along with the names of the minister
and sponsors and the date and place of admission.

18. From this time on the catechumens, who have been welcomed
by the Church with a mother’s love and concern, are joined to the
Church and are part of the household of Christ. 7 They are nourished
by the Church on the word of God and helped by liturgical celebrations.
They should be eager, then, to take part in the liturgy of the word and
to receive blessings and sacramentals. When two catechumens marry
or when a catechumen marries an unbaptized person, the appropriate
rite is celebrated. 8 One who dies during the catechumenate receives
a Christian burial.

19. The catechumenate is an extended period during which the
candidates are given pastoral formation and are trained by suitable

discipline. 9 In this way, the dispositions manifested at the entrance

rite into the catechumenate are brought to maturity. This is achieved
in four ways:

1) A fitting formation by priests, deacons, or catechists and other lay
persons, given in stages and presented integrally, accommodated to
the liturgical year and enriched by celebrations of the word, leads the

catechumens to a suitable knowledge of dogmas and precepts and also
to an intimate understanding of the mystery of salvation in which they

desire to share.

2) Familiar with living the Christian way of life and helped by the
example and support of sponsors and godparents and the whole com-
munity of the faithful, the catechumens will learn to pray to God more
easily, to witness to the faith, to be constant in the expectation of Christ

in all things, to follow supernatural inspiration in their deeds, and to

exercise charity toward neighbors to the point of self-renunciation.

Thus formed, “new converts set out on a spiritual journey. Already
sharing through faith in the mystery of Christ's death and resurrection,

they pass from the old man to the new one made perfect in Christ.

14



This transition, which brings with it a progressive change of outlook

and morals, should become evident together with its social consequences
and should be gradually developed during the time of the catechumenate.

Since the Lord in whom he believes is a sign of contradiction, the
convert often experiences human divisions and separations, but he also
tastes the joy which God gives without measure.” 10

3) By suitable liturgical rites, Mother Church helps the catechumens
on their journey, cleanses them little by little, and strengthens them
with God’s blessing. Celebrations of the word are encouraged for their

benefit, and they may also attend the liturgy of the word with the faith-
ful, thus better preparing themselves for participation in the eucharist

in time to come. Ordinarily, however, when they are present in the
assembly of the faithful, they should be dismissed in a friendly manner
before the eucharistic celebration begins, unless there are difficulties;

they must await their baptism which will bring them into the priestly
people and allow them to participate in the Christian worship of the
new covenant.

4) Since the Church’s life is apostolic, catechumens should also
learn how to work actively with others to spread the Gospel and build
up the Church by the testimony of their lives and the profession of
their faith. 11

20. The period of time suitable for the catechumenate depends on the
grace of God and on various circumstances, such as the plan of instruc-
tion to be given, the number of catechists, deacons, and priests, the
cooperation of the individual catechumens, the means necessary to
reach the place of the catechumenate and to live there, and the help of

the local community. Nothing can be determined a priori. The bishop
has the responsibility of setting the period of time and directing the
discipline of the catechumenate. After considering the conditions of

their people and region, 12 episcopal conferences should regulate this
matter more specifically.

C. PERIOD OF PURIFICATION AND ENLIGHTENMENT

21. The time of purification and enlightenment or illumination of the
catechumens customarily coincides with Lent; both in its liturgy and
in its liturgical catechesis, Lent is a memorial or a preparation for

baptism and a time of penance. 13 It renews the community of the
faithful together with the catechumens and makes them ready to
celebrate the paschal mystery which the sacraments of initiation apply

to each individual. 14

22. The second stage of initiation begins the period of purification and
enlightenment or illumination, marked by a more intense preparation
of heart and spirit. At this stage the Church makes the “election,” that
is, the choice and admission of the catechumens who because of their
dispositions are worthy to take part in the next celebration of the

sacraments of initiation. This stage is called election because the ad-
mission made by the Church is founded in the election by God, in whose
name the Church acts. It is also called the enrollment or inscription
of names because the candidates, as a pledge of fidelity, write their
names in the book of the elect.

15



23. Before the election is celebrated, the candidates are expected to

have a conversion of mind and morals, a sufficient knowledge of
Christian teaching, and a sense of faith and charity; a consideration of
their worthiness is also required. Later, in the actual celebration of

the rite, the manifestation of their intention and the decision of the
bishop or his delegate should take place in the presence of the com-
munity. It is thus clear that the election, which enjoys such great

solemnity, is the turning point in the whole catechumenate.

24. From the day of their election and admission, catechumens are
called the “elect.” They are also called “competentes,” mature cate-
chumens who strive together or contend to receive the sacraments of
Christ and the gift of the Holy Spirit. They are also called the en-
lightened or illumined, because baptism itself is called enlightenment
or illumination and by baptism the neophytes are illumined in the light
of faith. In our day, other terms may be used which are better adapted
to common understanding according to the nature of the languages and
civil cultures of various regions.

25. During this period, a more intense preparation of the mind, which
involves spiritual recollection more than catechesis, is intended to
purify minds and hearts by the examination of conscience and by
repentance and also to enlighten those minds and hearts by a deeper
knowledge of Christ the Savior. This is accomplished in various rites,
especially in the scrutinies and presentations.

1) The scrutinies, which are celebrated solemnly on Sundays, have
a twofold purpose: revealing anything that is weak, defective, or sinful

in the hearts of the elect, so that it may be healed, and revealing what
is upright, strong, and holy, so that it may be strengthened. The
scrutinies are intended to free them from sin and the devil and to give
them strength in Christ, who is the way, the truth, and the life for his
chosen ones.

2) The presentations, by which the Church hands on to the elect its
ancient documents of faith and prayer (the profession of faith or the
creed and the Lord’s Prayer), lead them to enlightenment or illumination.
The profession of faith recalls the wonderful work of God for the salva-
tion of man; it deepens the faith and joy of the elect. In the Lord’s

Prayer, they acknowledge more firmly the new spirit of sonship by
which they will call God their Father, especially in the midst of the
congregation assembled for the eucharist.

26. In the immediate preparation of the sacraments:

1) The elect should be instructed that on Holy Saturday they should
rest from their ordinary work as far as possible, spend the time in

prayer and recollection of mind, and fast according to their ability. 15

2) That same day, if there is a meeting of the elect, some of the
immediately preparatory rites may be celebrated, such as the recitation
of the profession of faith, the ephpheta or opening of ears and mouth,

the choosing of a Christian name, and, if it is to be done, the anointing

with the oil of catechumens.

16



D. SACRAMENTS OF INITIATION

27. The sacraments of baptism, confirmation, and the eucharist are

the final stage in which the elect come forward and, with their sins
forgiven, are admitted into the people of God, receive the adoption of

the sons of God, and are led by the Holy Spirit into the promised

fullness of time and, in the eucharistic sacrifice and meal, to the banquet

of the Kingdom of God.

a) Celebration of the Baptism of Adults

28. The celebration of baptism, which reaches its high point at the
washing with water in the name of the Holy Trinity, is prepared for by
the blessing of water and the profession of faith, which are closely con-
nected with the rite of washing with water.

29. The blessing of water recalls the dispensation of the paschal
mystery and the choice of water for the sacramental operation of the

mystery. The Holy Trinity is called upon for the first time, water is
given a religious meaning, and the working of the divine mystery is
shown before all.

30. The rites of the renunciation of sin and the profession of faith also
recall, in the active faith of those to be baptized, the same paschal
mystery which has been recalled in the blessing of water and briefly

professed by the celebrant in the words of baptism. Adults are not saved
unless they come forward of their own accord and are willing to accept
the gift of God by faith. Baptism is the sacrament of faith, not only the
faith of the Church, but also the candidates’ own faith, and it is ex-
pected that it will be an active faith in them. When they are baptized,
they should not receive such a sacrament passively, for of their own
will they enter into a covenant with Christ, rejecting their errors and
adhering to the true God.

31. As soon as they have professed their living faith in the paschal
mystery of Christ, they come forward to receive that mystery expressed
in the washing with water. After they have professed faith in the Holy

Trinity, the Trinity, called on by the celebrant, brings about the num-
bering of the elect among the adopted children of God and unites them
to his people.

32. Since the washing with water is a sign of mystical sharing in the
death and rising of Christ, by which believers in his name die to sin
and rise to eternal life, it achieves its full importance in the celebra-
tion of baptism. The rite of immersion or of infusion or of pouring is
chosen according to what is more suitable in individual cases, so that,
according to various traditions and circumstances, it may be under-
stood that the washing is not merely a rite of purification but a sacra-
ment of union with Christ.

33. The anointing with chrism after baptism is a sign of the royal
priesthood of the baptized and their enrollment in the fellowship of the
people of God. The white robe is a symbol of their new dignity, and the
lighted candle shows their vocation of living as befits the children of
light.

17



b) Celebration of the Confirmation of Adults

34. According to the ancient practice maintained in the Roman liturgy,
an adult is not to be baptized unless he receives confirmation immedi-
ately afterward (see no. 44), provided no serious obstacles exist. This
connection signifies-the unity of the paschal mystery, the close relation-

ship between the mission of the Son and the pouring out of the Holy
Spirit, and the joint celebration of the sacraments by which the Son
and the Spirit come with the Father upon those who are baptized.

35. Confirmation is celebrated after the complementary rites of
baptism; the postbaptismal anointing is omitted (no. 224).

c) First Sharing in the Eucharist by the Newly Baptized

36. Finally the eucharist is celebrated and for the first time the
neophytes have the full right to take part. This is the culminating point
of their initiation. In the eucharist, the neophytes who have received
the dignity of the royal priesthood have an active part in the general

intercessions (prayer of the faithful) and, as far as possible, in the

rite of bringing the offerings to the altar. With the whole community
they take part in the action of the sacrifice and they say the Lord’s
Prayer, thus showing the spirit of adoption as God's children which

they have received in baptism. Then, by receiving the body that was
handed over and the blood that was shed, they confirm the gifts they
have received and acquire a foretaste of eternal things.

E. PERIOD OF POSTBAPTISMAL CATECHESIS OR
MYSTAGOGIA

37. After this last stage has been completed, the community and the
neophytes move forward together, meditating on the Gospel, sharing
in the eucharist, and performing works of charity. In this way they
understand the paschal mystery more fully and bring it into their lives
more and more. The period of postbaptismal catechesis or mystagogia
is the final period of initiation of the newly baptized.

38. A fuller, more fruitful understanding of the “mysteries" is ac-
quired by the newness of the account given to the neophytes and
especially by the experience of receiving the sacraments. They have

been renewed in mind, have tasted more intimately the good word
of God, have shared in the Holy Spirit, and have come to discover the
goodness of the Lord. From this experience, which is proper to the
Christian and is increased by the way he lives, they draw a new sense
of the faith, the Church, and the world.

39. This new frequenting of the sacraments enlightens the neophytes’
understanding of the holy scriptures and also increases their knowledge

of men and develops the experience in the community itself. As a result,
the relationship of the neophyte with the rest of the faithful becomes
easier and more beneficial. The time of postbaptismal catechesis is of
great importance so that the neophytes, helped by their sponsors, may
enter into a closer relationship with the faithful and bring them renewed
vision and a new impetus.

18



40. Since the nature and force proper to this period came from the
new, personal experience of the sacraments and of the community, the

main place for the postbaptismal catechesis or mystagogia will be the

Masses for neophytes, that is, the Sunday Masses of the Easter season.
In these celebrations, besides meeting with the community and sharing
in the mysteries, the newly baptized will find the readings of the

Lectionary appropriate for them, especially the readings of Year A.

For this reason, the whole local community should be invited to these
Masses along with the neophytes and their sponsors. The texts for
the Masses may be used even when the initiation is celebrated outside
the usual time.

II. MINISTRIES AND OFFICES

41. Besides what is explained in the General Introduction (no. 7), the

people of God, represented by the local church, should always under-

stand and show that the initiation of adults is its concern and the
business of all the baptized. 16

Therefore the community must always be ready to fulfill its apostolic
vocation by giving help to those who need Christ.. In the various
circumstances of daily life, as in the apostolate, each disciple of Christ

has the obligation of spreading the faith according to his capability. 17

Hence, the community must help the candidates and catechumens
throughout their whole period of initiation, during the precatechumenate,

the catechumenate, and the period of postbaptismal catechesis or

mystagogia. In particular:

1) During the time of evangelization and the precatechumenate, the

faithful should remember that the apostolate of the Church and all its
members is directed first to making known to the world the message of
Christ through their words and deeds and to communicating his grace. 18

Therefore they will be ready to open up the spirit of the Christian com-
munity to the candidates, to invite them into their families, to engage
them in private conversation, and to invite them to some community
gatherings.

2) The faithful should be present at the celebration of the catechu-
menate whenever possible and share actively in the responses, prayer,
singing, and acclamations.

3) On the day of election, when the community is to be enlarged, the
faithful should be sure to give honest and prudent testimony about the
catechumens.

4) During Lent, the time of purification and enlightenment or
illumination, the faithful should be present and attentive to the rites
of the scrutinies and presentations and give the catechumens the ex-
ample of their own renewal in the spirit of penance, faith, and charity.
At the Easter Vigil, they should renew their own baptismal promises in
their hearts.

19



5) The faithful should take part in the Masses for the newly baptized
during the period immediately after baptism, welcome them with charity,
and help them to sense the joy of belonging to the community of the
baptized.

42. The candidate should be accompanied by a sponsor when he asks
to be admitted as a catechumen. This sponsor is to be a man or woman
who knows the candidate, helps him, and witnesses to his morals,
faith, and intention. It may happen that this sponsor is not to fulfill the
function of godparent in the period of purification and enlightenment
or illumination and in the period of postbaptismal catechesis or mysta-
gogia. In this case, another person takes on this responsibility.

43. The godparent, 19 however, who is close to the candidate because
of his example, character, and friendship, is delegated by the local
Christian community and approved by the priest. He accompanies the
candidate on the day of election, in the celebration of the sacraments,
and during the period of postbaptismal catechesis. It is his responsi-
bility to show the catechumen in a friendly way the place of the Gospel
in his own life and in society, to help him in doubts and anxieties, to
give public testimony for him, and to watch over the progress of his
baptismal life. Already a friend before the election, this person exercises

his office publicly from the day of election when he gives his testimony
about the catechumen before the community. His responsibility remains
important when the neophyte has received the sacraments and needs to
be helped to remain faithful to his baptismal promises.

44. It is for the bishop,20 in person or through his delegate, to set

up, regulate, and promote the pastoral formation of catechumens and
to admit the candidates to their election and to the sacraments. It is
to be hoped that, if possible, presiding at the Lenten liturgy, he will
himself celebrate the rite of election and, at the Easter Vigil, the sacra-

ments of initiation. Finally, as a part of his pastoral care, the bishop
should appoint catechists who are truly worthy and properly prepared
to celebrate the minor exorcisms.21

45. Besides the usual ministry exercised in any celebration of baptism,

confirmation, and the eucharist, 22 presbyters have the responsibility of

attending to the pastoral and personal care of the catechumens,23

especially those who seem hesitant and weak, in order to provide for
their catechesis with the help of deacons and catechists. They also are

to approve the choice of godparents and gladly listen to them and help
them. Finally, presbyters should be diligent in the correct celebration

and adaptation of the rites throughout the entire rite of Christian

initiation (see no. 67, below).

46. When the bishop is absent, the presbyter who baptizes an adult
or a child of catechetical age should also confer confirmation, unless

this sacrament is to be given at another time (see no. 56).24

When there are very many to be confirmed, the minister of the sacra-
ment of confirmation may associate other presbyters with himself in its
administration.

20



It is necessary that these presbyters:

a) have a particular function or office in the diocese, namely, that

of vicars general, episcopal vicars or delegates, district or regional

vicars, or those who by mandate of the ordinary hold equivalent offices;

b) be the parish pastors of the places where confirmation is cele-

brated or pastors of the places where the candidates belong, or

presbyters who did special work in this catechetical preparation.25

47. Deacons who are available should be ready to help. If the
episcopal conference judges it opportune to have permanent deacons,

it should make provision that their number is adequate to permit the
stages, periods, and exercises of the catechumenate to take place

everywhere when required by pastoral needs. 2(5

48. The office of catechists is important for the progress of the
catechumens and for the growth of the community. As often as
possible, they should have an active part in the rites. When they are
teaching, they should see that their instruction is filled with the spirit

of the Gospel, adapted to the liturgical signs and the course of the
Church year, and enriched by local traditions as far as possible. When
so delegated by the bishop, they may perform minor exorcisms (no. 44)
and blessings, 27 as mentioned in the Ritual nos. 113-124.

III. TIME AND PLACE OF INITIATION

49. Ordinarily pastors should make use of the rite of initiation in such
a way that the sacraments will be celebrated at the Easter Vigil and
the election will take place on the First Sunday of Lent. The other rites
should be arranged as explained above (nos. 6-8, 14-40). For serious

pastoral needs, however, the plan of the entire rite of initiation may be
differently arranged, as indicated below (nos. 58-62).

A. LAWFUL OR CUSTOMARY TIME

50. The following should be noted about the time of celebrating the
rite of becoming catechumens:

1) It should not be too early, but should be delayed until the

candidates, according to their own dispositions and situation, have had
sufficient time to conceive an elementary faith and to show the first
signs of conversion (no. 20, above).

2) When the number of candidates is unusually large, the rite should
be postponed until the group is large enough for catechesis and the
liturgical rites.

3) Two days or, if necessary, three days or period of the year should
be set aside for the usual celebration of this rite.

51. The rite of election or enrollment of names should usually be
celebrated on the First Sunday of Lent. It may be anticipated somewhat
or even celebrated during the week.

21



52. The scrutinies should take place on the Third, Fourth, and Fifth
Sundays of Lent or, if necessary, on the other Sundays of Lent or even
on more suitable weekdays. Three scrutinies should be celebrated, but
for serious reasons the bishop may dispense from one of them or even
from two in extraordinary circumstances. When time is lacking and
the election is anticipated, the first scrutiny may also be held earlier.
But in this case, the time of purification and enlightenment or illumina-
tion must not be extended beyond eight weeks.

53. By ancient usage, the presentations, since they take place after
the scrutinies, belong to the same period of purification and enlighten-
ment or illumination. They are celebrated during the week. The pro-
fession of faith is given during the week after the first scrutiny, and the
Lord's Prayer after the third scrutiny. For pastoral reasons, however,

to enrich the liturgy of the period of the catechumenate, the presenta-

tions may be transferred and celebrated during the catechumenate as
rites of transition (see nos. 125-126).

54. On Holy Saturday, when the elect refrain from work (see no. 26)
and spend their time in recollection, the various immediately preparatory
rites may be performed: The recitation of the creed, the ephpheta or
opening of ears and mouth, the choosing of a Christian name, and
even the anointing with the oil of catechumens (see nos. 193-207).

55. The sacraments of the initiation of adults should be celebrated at
the Easter Vigil (see nos. 8, 49). If there are very many catechumens,
the majority receive the sacraments that night, and the rest may be
postponed to the days within the octave of Easter, when they receive
the sacraments either in the principal churches or in secondary stations.
In this case, either the Mass of the day or the ritual Mass for Christian
initiation should be used, with readings from the Easter Vigil.

56. In certain cases, confirmation may be postponed until near the
end of the period of postbaptismal catechesis or mystagogia, for ex-
ample, Pentecost Sunday (see no. 237).

57. The Masses for neophytes are celebrated on all the Sundays after
the First Sunday of Easter. The community, the newly baptized and their
godparents are urgently invited to participate (see no. 40).

B. OUTSIDE THE CUSTOMARY TIMES

58. The rite of initiation is normally arranged so that the sacraments
will be celebrated during the Easter Vigil. Because of unusual circum-
stances and pastoral needs, however, the rite of election and the
period of purification and enlightenment or illumination may be held
outside Lent and the sacraments may be celebrated outside the Vigil
or Easter Sunday. Even in ordinary circumstances, but only for serious

pastoral needs (for example, if there is a very large number of persons
to be baptized), apart from the plan of initiation carried on as usual

during Lent, another time for celebrating the sacraments of initiation

may be chosen, particularly in the Easter season. In these cases,
although the times of the liturgical year are changed, the arrangement of

the whole rite with its appropriate intervals remains the same. Adapta-

tions should be made as follows:

22



59. As far as possible, the sacraments of initiation are celebrated on

Sunday, using the Sunday Mass or the proper ritual Mass (see no. 55).

60. The rite of becoming catechumens takes place at a suitable time,
as explained in no. 50.

61. The election is celebrated almost six weeks before the sacraments
of initiation so that there is sufficient time for the scrutinies and the

presentations. Care should be taken that the celebration of the election

does not fall on a solemnity of the liturgical year. The readings given
in the ritual should be used, and the Mass of the day or the ritual Mass
will be celebrated.

62. The scrutinies should not be celebrated on solemnities, but on
Sundays or even on weekdays, observing the usual intervals and using
the readings given in the ritual. The Mass of the day or the ritual Mass
will be celebrated (see no. 374a).

C. PLACES FOR THE RITE OF INITIATION

63. The rites should take place in suitable locations, as indicated in
the ritual. Consideration should be given to special needs which arise

in secondary stations of missionary regions.

IV. ADAPTATIONS BY EPISCOPAL CONFERENCES
WHICH USE THE ROMAN RITUAL

64. Besides the adaptations mentioned in the General Introduction

(nos. 30-33), episcopal conferences may make other changes in the
rite of initiation of adults.

65. Episcopal conferences may freely choose:

1) To provide, where it seems suitable, some method of receiving
interested inquirers (or sympathizers) prior to the catechumenate (see
no. 12).

2) Wherever false worship flourishes, to insert the first exorcism
and the first renunciation in the rite of becoming catechumens (nos.
79-80).

3) To decree that the gesture of signing the forehead be done in
front of the forehead in places where the act of touching may not seem
proper (no. 83).

4) Where it is the practice of non-Christian religions to give a new
name to the initiated at once, to decree that the new name be given
in the rite for becoming catechumens (no. 88).

5) According to local custom, to add auxiliary rites to show that the
catechumens have been received into the community (no. 89).

6) Besides the usual rites during the period of the catechumenate
(nos. 106-124), to restore the rites of transition by anticipating the

presentations (nos. 125-126), the ephpheta or opening of ears and

23



mouth, the recitation of the profession of faith, or even the anointing

with the oil of catechumens (nos. 127-129).

7) To decide to omit the anointing with the oil of catechumens (no.

218), to transfer it to the immediately preparatory rites (nos. 206-207),

or to use it during the period of the catechumenate as a rite of transi-
tion (nos. 127-132).

8) To make the formulas of renunciation more detailed and richer
(see nos. 80, 217)

V. COMPETENCE OF THE BISHOP

66. For his diocese, the bishop has the responsibility:

1) To set up the formation program of the catechumenate and give
suitable norms as needed (see no. 44).

2) As circumstances suggest, to decree whether and when the rite
of initiation may be celebrated outside the ordinary times (see no. 58).

3) Because of serious obstacles, to dispense from one scrutiny or
even from two scrutinies in extraordinary circumstances (see no. 240).

5) To assign catechists who are truly worthy and properly prepared
to give the exorcisms and blessings (see nos. 44, 47).

6) To preside at the rite of election and to ratify personally, or through
a delegate, the admission of the elect (see no. 44).

VI. ADAPTATIONS BY THE MINISTER

67. It is for the celebrant to use fully and intelligently the freedom
which is given to him either in the General Introduction (no. 34) or in
the rubrics of the rite. In many places the manner of acting or praying
is intentionally left undetermined or two possibilities are offered, so

that the celebrant may accommodate the rite, according to his prudent
pastoral judgment, to the circumstances of the candidates and others
who are present. The greatest freedom is left in the introductions and
intercessions, which may always be shortened, changed, or even
increased with new intentions in order to correspond with the circum-
stances or special situation of the candidates (for example, a sad or

joyful event occurring in a family) or of the others present (for example,

joy or sorrow common to the parish or town).

The celebrant will also adapt the text by changing the gender and
number as needed.

24



NOTES

1 See Second Vatican Council, Constitution on the Sacred Liturgy, Sacro-
sanctum Concilium [=L], nos. 64-66; Decree on the Missionary Activity
of the Church, Ad gentes [=M], no. 14; Decree on the Pastoral Office
of Bishops, Christus Dominus [=Ep]

,
no. 14.

2 See L 109.
3 This derogates from canon 790 of the Code of Canon Law.
4 M 13.
5 See M 14.
3 M 13.
7 See Second Vatican Council, Dogmatic Constitution on the Church,
Lumen gentium [=E], no. 14; M. 14.

8 Rite of Marriage, nos. 55-56.
a See M 14.

10 See M. 13.
11 See M 14.
12 See L 64.
18 L 109.
i4 See M 14.
13 See L 110.
i« See M 14.
17 See E 17.
See Second Vatican Council, decree Apostolicam Actuositatem, no. 6.

i‘J See General Introduction, no. 8.
2» See L 64.
21 This abrogates Canon 1153 of the Code of Canon Law.
22 See General Introduction, nos. 13-15.
23 See Second Vatican Council, decree Presbyterorum Ordinis, no. 6.
24 See Rite of Confirmation, Introduction, no. 76.
25 See Rite of Marriage, nos. 55-56.
26 See E 26; M 16.
27 See L 79.

25





Introduction to the

RITE OF

BAPTISM OF CHILDREN*

I. IMPORTANCE OF BAPTIZING CHILDREN

1. Children or infants are those who have not yet reached the age of
discernment and therefore cannot have or profess personal faith.

2. From the earliest times, the Church, to which the mission of preach-

ing the gospel and of baptizing was entrusted, has baptized children as

well as adults. Our Lord said: “Unless a man is reborn in water and
the Holy Spirit, he cannot enter the kingdom of God."^ The Church has

always understood these words to mean that children should not be de-
prived of baptism, because they are baptized in the faith of the Church.

This faith is proclaimed for them by their parents and godparents, who
represent both the local Church and the whole society of saints and be-

lievers: "The Church is at once the mother of all and the mother of

each.
"2

3. To fulfill the true meaning of the sacrament, children must later be
formed in the faith in which they have been baptized. The foundation of

this formation will be the sacrament itself, which they have already received.

Christian formation, which is their due, seeks to lead them gradually to

learn God's plan in Christ, so that they may ultimately accept for themselves
the faith in which they have been baptized.

II. MINISTRIES AND ROLES IN THE CELEBRATION
OF BAPTISM

4. The people of God, that is the Church, made present in the local
community, has an important part to play in the baptism of both children

and adults.

Before and after the celebration of the sacrament, the child has a

right to the love and help of the community. During the rite, in addition

to the ways of congregational participation mentioned in no. 7 of the

general introduction, the community exercises its duty when it expresses

its assent together with the celebrant after the profession of faith by the

parents and godparents. In this way it is clear that the faith in which the
children are baptized is not the private possession of the individual family,

but is the common treasure of the whole Church of Christ.

5. Because of the natural relationships, parents have a more important
* Unless otherwise indicated, paragraph reference numbers beyond 31 refer to the text found

in the Rite of Baptism of Children.

27



ministry and role in the baptism of infants than the godparents.

1) Before the celebration of the sacrament, it is of great importance

that parents, moved by their own faith or with the help of friends
or other members of the community, should prepare to take part
in the rite with understanding. They should be provided with
suitable means such as books, instructions, and catechisms written

for families. The parish priest should make it his duty to visit
them, or see that they are visited, as a family or as a group of

families, and prepare them for the coming celebration by pastoral
counsel and common prayer.

2) It is very important that the parents should be present in the

celebration in which their child is reborn in water and the Holy

Spirit.

3) In the celebration of baptism, the father and mother have special

parts to play. They listen to the words addressed to them by the
celebrant, they join in prayer along with the congregation, and

they exercise a special function when: a) they publicly ask that

the child be baptized; b) they sign their child with the sign of the

cross after the celebrant; c) they renounce Satan and make their
profession of faith; d) they (and especially the mother) carry the

child to the font; e) they hold the lighted candle; f) they are

blessed with the special prayers for the mothers and fathers.

4) If one of the parents cannot make the profession of faith (if, for
example, he is not a Catholic), he may keep silent. All that is
asked of him, when he requests baptism for the child, is that he
should make arrangements, or at least give permission, for the child
to be instructed in the faith of its baptism.

5) After baptism it is the responsibility of the parents, in their

gratitude to God and in fidelity to the duty they have undertaken,
to enable the child to know God, whose adopted child it has become,
to receive confirmation, and to participate in the holy eucharist. In

this duty they are again to be helped by the parish priest by suitable

means.

6. Each child may have a godfather and a godmother; the word "godparents"
is used in the rite to describe both.

7. In addition to what is said about the ordinary minister of baptism in the

general introduction (nos. 11-15), the following should be noted:

1) It is the duty of the priest to prepare families for the baptism of

their children and to help them in the task of Christian formation

which they have undertaken. It is the duty of the bishop to

28



coordinate such pastoral efforts in the diocese, with the help also

of deacons and lay people.2)

It is also the duty of the priest to arrange that baptism is always

celebrated with proper dignity and, as far as possible, adapted to

the circumstances and wishes of the families concerned. Everyone

who performs the rite of baptism should do so with care and de-
votion; he must also try to be understanding and friendly to all.

III. TIME AND PLACE FOR THE BAPTISM
OF CHILDREN

8. As for the time of baptism, the first consideration is the welfare of the

child, that it may not be deprived of the benefit of the sacrament; then the
health of the mother must be considered, so that, as far as possible she too

may be present. Then, as long as they do not interfere with the greater
good of the child, there are pastoral considerations such as allowing sufficient

time to prepare the parents and for planning the actual celebration to bring

out its paschal character:

1) If the child is in danger of death, it is to be baptized without

delay, as is laid down in no. 21.

2) In other cases, as soon as possible and even before the child is

born, the parents should be in touch with the parish priest concern-

ing the baptism, so that proper preparation may be made for the
celebration.

3) An infant should be baptized within the first weeks after birth.
The conference of bishops may, for sufficiently serious pastoral

reasons, determine a longer interval of time between birth and

baptism.

4) When the parents are not yet prepared to profess the faith or to
undertake the duty of bringing up their children as Christians, it

is for the parish priest, keeping in mind whatever regulations may
have been laid down by the conference of bishops, to determine
the time for the baptism of infants.

9. To bring out the paschal character of baptism, it is recommended that
the sacrament be celebrated during the Easter Vigil or on Sunday, when the
Church commemorates the Lord's resurrection. On Sunday, baptism may be
celebrated even during Mass, so that the entire community may be present
and the necessary relationship between baptism and eucharist may be clearly
seen, but this should not be done too often. Regulations for the celebration

of baptism during the Easter Vigil or at Mass on Sunday are set out below.

10. So that baptism may clearly appear as the sacrament of the Church's

29



faith and of admittance into the people of God, it should normally be

celebrated in the parish church, which must have a baptismal font.

11. The bishop, after consulting the local parish priest, may permit or
direct that a baptismal font be placed in another church or public oratory

within the parish boundaries. In these places, too, it is the normal right

of the parish oriest to celebrate baptism.

12. Except in case of danger of death, baptism should not be celebrated

in private houses.

13. Unless the bishop decides otherwise (see no. 11), baptism should not

be celebrated in hospitals, except in cases of emergency or for some other
pastoral reason of a pressing kind. Care should always be taken that the

parish priest is notified and that the parents are suitably prepared before-

hand.

14. While the liturgy of the word is being celebrated, it is desirable that
the children should be taken to some other place. Provision should be
made for the mothers or godmothers to attend the liturgy of the word; the
children should therefore be entrusted to the care of other women.

IV. STRUCTURE OF THE RITE OF BAPTIZING
CHILDREN

A. ORDER OF BAPTISM CELEBRATED BY THE
ORDINARY MINISTER

15. Baptism, whether for one chiid, or for several, or even for a larger num-

ber, should be celebrated by the ordinary minister and with the full rite when
there is no immediate danger of death.

16. The rite begins with the reception of the children. This is to indicate

the desire of the parents and godparents, as well as the intention of the

Church, concerning the celebration of the sacrament of baptism. These

purposes are expressed in action when the parents and the celebrant trace

the sign of the cross on the foreheads of the children.

17. Then the liturgy of the word is directed toward stirring up the faith of

the parents, godparents, and congregation, and praying in common for the
fruits of baptism before the sacrament itself. This part of the celebration con-

sists of the reading of one or more passages from holy scripture; a homily,

followed by a period of silence; the prayer of the faithful; and finally a prayer,

drawn up in the style of an exorcism, to introduce either the anointing with

the oil of catechumens or the laying on of hands.

18. 1) The celebration of the sacrament is immediately preceded by:

30



a) the solemn prayer of the celebrant, who, by invoking

God and recalling his plan of salvation, blesses the water
of baptism or commemorates its previous blessing;

b) the renunciation of Satan on the part of parents and god-

parents, and their profession of faith, to which is added the

assent of the celebrant and the community; and the final

interrogation of the parents and godparents.

2) The celebration of the sacrament is performed by washing in water,

by way of immersion or infusion, according to local custom, and by
the invocation of the blessed Trinity.

3) The celebration of the sacrament is completed, first by the anointing

with chrism, which signifies the royal priesthood of the baptized and

enrollment in the fellowship of God's people; then by the ceremonies

of the white garment, lighted candle, and Ephphetha (the last of

which is optional).

19.

After the celebrant speaks of the future reception of the eucharist by

the baptized children, the Lord's Prayer, in which God's children pray to

their Father in heaven, is recited before the altar. Finally, a prayer of

blessing is said over the mothers, fathers, and all present, to ask God's grace

in abundance for all.

B. SHORTER RITE OF BAPTISM

20. In the shorter rite of baptism designed for the use of catechists, the

reception of the children, the celebration of the word of God, or the instruction

by the minister, and the prayer of the faithful are retained. Before the font,

the minister offers a prayer invoking God and recalling the history of salva-
tion as it relates to baptism. After the baptismal washing, an adapted formula

is recited in place of the anointing with chrism, and the whole rite concludes

in the customary way. The omissions, therefore, are the exorcism, the anoint-

ing with oil of catechumens and with chrism, and the Ephphetha.

21. The shorter rite for baptizing a child in danger of death and in the

absence of the ordinary minister has a twofold structure:

1) At the moment of death or when there is urgency because of
imminent danger of death, the minister,^ omitting all other cere-

monies, pours water (not necessarily blessed but real and natural

water), on the head of the child, and pronounces the customary

formula.

^

2) If it is prudently judged that there is sufficient time, several of

the faithful may be gathered together, and, if one of them is able
to lead the others in a short prayer, the following rite may be used:

31



an explanation by the minister of the sacrament, a short common
prayer, the profession of faith by the parents or one godparent,

and the pouring of the water with the customary words. But if

those present are uneducated, the minister of the sacrament should

recite the profession of faith aloud and baptize according to the

rite for use at the moment of death.

22. In danger of death, the priest or deacon may also use this shorter form
if necessary. If there is time and he has the sacred chrism, the parish priest

or other priest enjoying the same faculty should not fail to confer confirma-
tion after baptism. In this case he omits the postbaptismal anointing with

chrism.

V. ADAPTATIONS BY CONFERENCES OF BISHOPS
OR BY BISHOPS

23. In addition to the adaptations provided for in the general introduction

(nos. 30-33), the baptismal rite for infants admits other variations, to be deter-

mined by the conferences of bishops.

24. As is indicated in the Roman Ritual, the following matters are left to the
discretion of the conferences:

1) As local customs may dictate, the questioning about the name of
the child may be arranged in different ways: the name may
have been given already or may be given during the rite of baptism.

2) The anointing with oil of catechumens may be omitted (nos. 50,
87).

3) The formula of renunciation may be shortened or extended
(nos. 57, 94, 121).

4) If the number to be baptized is very great, the anointing with

chrism may be omitted (no. 125).

5) The rite of Ephphetha may be retained (nos. 65, 101).

25. In many countries parents are sometimes not ready for the celebration of
baptism or they ask for their children to be baptized, although the latter will

not afterwards receive a Christian education and will even lose the faith. Since

it is not enough to instruct the parents and to inquire about their faith in

the course of the rite itself, conferences of bishops may issue pastoral direc-
tives, for the guidance of parish priests, to determine a longer interval between

birth and baptism.

26. It is for the bishop to judge whether in his diocese catechists may give
an improvised homily or speak only from a written text.

32



VI. ADAPTATIONS BY THE MINISTER

27. During meetings to prepare the parents for the baptism of their

children, it is important that the instruction should be supported by

prayer and religious rites. The various elements provided in the rite of

baptism for the celebration of the word of God will prove helpful.

28. When the baptism of children is celebrated as part of the Easter
Vigil, the ritual should be arranged as follows:

1) At a convenient time and place before the Easter Vigil, the

rite of receiving the children is celebrated. The liturgy of the

word may be omitted at the end, according to circumstances,
and the prayer of exorcism is said, followed by the anointing

with oil of catechumens.

2) The celebration of the sacrament (nos. 56-58, 60-63) takes place

after the blessing of the water, as is indicated in the Rite of

the Easter Vigil.

3) The assent of the celebrant and community (no. 59) is omitted,
as are the presentation of the lighted candle (no. 64) and the

rite of Ephphetha (no. 65).

4) The conclusion of the rite (nos. 67-71) is omitted.

29. If baptism takes place during Sunday Mass, the Mass for that Sunday

is used, and the celebration takes place as follows:

1) The rite of receiving the children (nos. 33-43) takes place at the
beginning of Mass, and the greeting and penitential rite are

omitted.

2) In the liturgy of the word: *

a) The readings are taken from the Mass of the Sunday or,

for special reasons, from those provided in the baptismal

rite.

b) The homily is based on the sacred texts, but should take

account of the baptism which is to take place.

c) The creed is not said, since the profession of faith by the

entire community before baptism takes its place.

d) The general intercessions are taken from those used in the

rite of baptism (nos. 47-48, 217-220). At the end, however.

33



before the invocation of the saints, petitions are added for

the universal Church and the needs of the world.

3) The celebration of baptism continues with the prayer of exorcism,
anointing, and other ceremonies described in the rite (nos. 49-66).

4) After the celebration of baptism, the Mass continues in the usual

way with the offertory.

5) For the blessing at the end of Mass, the priest may use one of the
formulas provided in the rite of baptism (nos. 70, 247-249).

30. If baptism is celebrated during Mass on weekdays, it is arranged in the

same way as on Sundays; the readings for the liturgy of the word may be
taken from those that are provided in the rite of baptism (nos. 44, 186-194,

204-215).

31. In accordance with no. 34 of the general introduction, the minister may
make some adaptations in the rite, as circumstances require, such as:

1) If the child's mother died in childbirth, this should be taken into

account in the opening instruction (no. 36), general intercessions

(nos. 47, 217-220), and final blessing (nos. 70, 247-248).

2) In the dialogue with the parents (nos. 37-38, 76-77), their answers

should be taken into account: if they have not answered "baptism,

but "faith," or "the grace of Christ," or "entrance into the Church,

or "everlasting life," then the minister does not begin by saying

"baptism," but uses "faith," or "the grace of Christ," and so forth.

3) The rite of bringing a baptized child to the church (nos. 165-185),

which has been drawn up for use only when the child has been

baptized in danger of death, should be adapted to cover other con-

tingencies, for example, when children have been baptized during a
time of religious persecution or temporary disagreement between the

parents.

NOTES

1. John 3:5.

2. Saint Augustine, Epistle 98, 5: PL 33, 362.

3. II Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum

Concilium, 68.

4. General Introduction, 16.

5. Ibid., 23.

34



Introduction to the

RITE OF

CONFIRMATION

I. DIGNITY OF CONFIRMATION

1. Those who have been baptized continue on the path of Christian initiation through
the sacrament of confirmation. In this sacrament they receive the Holy Spirit, whom the
Lord sent upon the apostles at Pentecost.

2. This giving 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.

II. OFFICES AND MINISTRIES IN THE
CELEBRATION OF CONFIRMATION

3. It is the responsibility of the people of God to prepare the baptized for confirmation.
It is the responsibility of the pastors to see that all the baptized come to the fullness of
Christian initiation and are carefully prepared for confirmation.

Adult catechumens, who are to be confirmed immediately after baptism, have the
help of the Christian community and, in particular, the formation which is given to them
during the catechumenate, catechesis, and common liturgical celebrations. Catechists, sponsors,
and members of the local church have a part in the catechumenate. The steps of the catechume-

nate will be appropriately adapted to those who, baptized in infancy, are confirmed only as adults.

The initiation of children into the sacramental life is for the most part the responsi-

bility and concern of Christian parents. They are to form and gradually develop a spirit of
faith in the children and, with the help of catechetical institutions, prepare them for the fruit-

ful reception of the sacraments of confirmation and the eucharist. This responsibility of the

parents is also shown by their active participation in the celebration of the sacraments.

4. Attention should be paid to the festive and solemn character of the liturgical service,

and its significance for the local church, especially if all the candidates are assembled for a

common celebration. The whole people of God, represented by the families and friends of
the candidates and by members of the local community, will be invited to take part in the
celebration and will express its faith in the fruits of the Holy Spirit.

5. Ordinarily there should be a sponsor for each of those to be confirmed. The

sponsor brings the candidate to receive the sacrament, presents him to the minister for the
anointing, and will later help him to fulfill his baptismal promises faithfully under the influence

of the Holy Spirit.

35



In view of contemporary pastoral circumstances, it is desirable that
the godparent at baptism, if present, also be the sponsor at confirmation;

canon 796, no. 1, is abrogated. This change expresses more clearly the
relationship between baptism and confirmation and also makes the function
and responsibility of the sponsor more effective.

Nonetheless the choice of a special sponsor for confirmation is not

excluded. Even the parents themselves may present their children for con-
firmation. It is for the local Ordinary to determine diocesan practice

after considering local circumstances.

6. Pastors will see that the sponsor, chosen by the candidate or his
family, is spiritually qualified for the office and satisfies these requirements:

a) that he be sufficiently mature for this responsibility;

b) that he belong to the Catholic Church and have been initiated
in the three sacraments of baptism, confirmation, and the
eucharist;

c) that he be not prohibited by law from exercising the office of
sponsor.

7. The original minister of confirmation is the bishop. Ordinarily the

sacrament is administered by the bishop so that there will be a more evident

relationship to the first pouring forth of the Holy Spirit on Pentecost. After

the apostles were filled with the Holy Spirit, they themselves gave the Spirit

to the faithful through the laying on of their hands. Thus the reception of the

Spirit through the ministry of the bishop shows the close bond which joins

the confirmed to the Church and the mandate to be witnesses of Christ

among men.

In addition to the bishop, the law gives the faculty to confirm to the

following:

a) apostolic administrators who are not bishops, prelates or abbots
nullius, vicars and prefects apostolic, vicars capitular, within the

limits of their territory and while they hold office;

b) priests who, in virtue of an office which they lawfully hold,
baptize an adult or a child old enough for catechesis or receive
a validly baptized adult into full communion with the Church;

c) in danger of death, provided the bishop is not easily available or

is lawfully impeded: pastors and parochial vicars; in their

absence, their parochial associates; priests who are in charge of
special parishes lawfully established; administrators; substitutes;

and assistants; ^in the absence of all of the preceding, any priest
who is not subject to censure or canonical penalty.

8. In case of true necessity and special reason, for example, the large

number of persons to be confirmed, the minister of confirmation mentioned

36



in no 7 or the special minister designated by indult of the
Apostolic See or by law may associate other priests with himself in the
administration of this sacrament.

It is required that these priests:

a) have a particular function or office in the diocese, namely,

vicars general, episcopal vicars or delegates, district or regional

vicars/ or those who by mandate of the Ordinary hold
equivalent offices; or

b) be the pastors of the places where confirmation is conferred,

pastors of the places where the candidates belong, or priests

who have had a special part in the catechetical preparation
of the candidates.

III. CELEBRATION OF THE SACRAMENT

9.

The sacrament of confirmation is conferred through the anointing
with chrism on the forehead, which is done by the layinq on of the hand,

and through the words: Be sealed with the Gift of the Holy Spirit.

Even though the laying of hands on the candidates with the prayer

All-powerful God does not pertain to the valid giving of the sacrament,
it is to be strongly emphasized for the integrity of the rite and the fuller

understanding of the sacrament.

Priests who are sometimes associated with the principal minister in giving
the sacrament join him in laying their hands on all the candidates together,
but they do not say the prayer.

The whole rite has a twofold meaning. The laying of hands on the
candidates by the bishop and the concelebrating priests is the biblical

gesture by which the giving of the Holy Spirit is invoked. This is
well adapted to the understanding of the Christian people. The anointing
with chrism and the accompanying words express clearly the effects of the
giving of the Holy Spirit. Signed with the perfumed oil, the baptized
person receives the indelible character, the seal of the Lord, together with

the gift of the Spirit, which conforms him more closely to Christ and gives
him the grace of spreading the Lord's presence among men.

10. The chrism is consecrated by the bishop in the Mass which is ordi-
narily celebrated on Holy Thursday for this purpose.

11. Adult catechumens and children who are baptized at an age when
they are old enough for catechesis should ordinarily be admitted to confir-
mation and the eucharist at the same time they receive baptism. If this is
impossible, they should receive confirmation in a common celebration (see
no. 4). Similarly, adults who were baptized in infancy should, after
suitable preparation, receive confirmation and the eucharist in a common
celebration.

37



With regard to children, in the Latin Church the administration of
confirmation is generally postponed until about the seventh year. For
pastoral reasons, however, especially to strengthen the faithful in complete
obedience to Christ the Lord and in loyal testimony to him, episcopal con-
ferences may choose an age which seems more appropriate, so that the
sacrament is given at a more mature age after appropriate formation.

In this case the necessary precautions should be taken so that children

will be confirmed at the proper time, even before the use of reason, when there
is danger of death or other serious difficulty. They should not be deprived of

the benefit of this sacrament.

12. One must be baptized to receive the sacrament of confirmation.
In addition, if the baptized person has the use of reason, it is required

that he be in a state of grace, properly instructed, and able to renew his
baptismal promises.

It is the responsibility of the episcopal conferences to determine
more precisely the pastoral methods for the proper preparation of children for
confirmation.

With regard to adults, the same principles should be followed, with
suitable adaptations, which are in effect in individual dioceses for the ad-

mission of catechumens to baptism and the eucharist. In particular, suit-

able catechesis should precede confirmation, and there should be sufficient
effective relationship of the candidates with the Christian community and
with individual members of the faithful to assist in their formation. This
formation should be directed toward their giving the witness of a Christian

life and exercising the Christian apostolate, while developing a genuine
desire to participate in the eucharist (see Introduction to Rite of Christian

Initiation of Adults

,

no. 19).

Sometimes the preparation of a baptized adult for confirmation is
part of his preparation for marriage. In such cases, if it is foreseen that

the conditions for a fruitful reception of confirmation cannot be satisfied,

the local Ordinary will judge whether it is better to defer confirmation

until after the marriage.

If one who has the use of reason is confirmed in danger of death,
he should be prepared spiritually, so far as possible, depending upon the
circumstances of the individual case.

13. Ordinarily confirmation takes place within Mass in order to express

more clearly the fundamental connection of this sacrament with the entirety
of Christian initiation. The latter reaches its culmination in the communion
of the body and blood of Christ. The newly confirmed should therefore
participate in the eucharist which completes their Christian initiation.

If the candidates for confirmation are children who have not received
the eucharist and are not admitted to their first communion at this liturgical
celebration or if there are other special circumstances, confirmation should be

38



celebrated outside Mass. When this occurs, there should first be a cele-
bration of the word of God.

It is fitting that the minister of confirmation celebrate the Mass or,
better, concelebrate the Mass, especially with the priests who may join him
in the administration of the sacrament.

If the Mass is celebrated by someone else, it is proper that the
bishop preside over the liturgy of the word and that he give the blessing
at the end of Mass.

Emphasis should be given to the celebration of the word of God
which begins the rite of confirmation. It is from the hearing of the word
of God that the many-sided power of the Holy Spirit flows upon the Church
and upon each one of the baptized and confirmed, and it is by this word

that God's will is manifest in the life of Christians.

The saying of the Lord's Prayer by the newly confirmed with the
rest of the people is also of very great importance, whether during Mass
before communion or outside Mass before the blessing, because it is the
Spirit who prays in us, and in the Spirit the Christian says “Abba, Father."

14. The pastor should record the names of the minister, those confirmed,
parents and sponsors, and the date and place of confirmation in a special

book. The notation in the baptismal register should also be made

according to law.

15. If the pastor of the newly -confirmed person is not present, the minister

should promptly inform him of the confirmation, either personally or through

a representative.

IV. ADAPTATIONS IN THE RITE OF CONFIRMATION

16. In virtue of the Constitution on the Sacred Liturgy (art. 63b),
episcopal conferences have the right to prepare a title in particular rituals

corresponding to this title of the Roman Pontifical on confirmation. This
is to be adapted to the needs of individual regions so that, after confirma-

tion of their action by the Apostolic See, the ritual may be used in the
territory.

^

17. The episcopal conference will consider whether, in view of local cir-
cumstances and the culture and traditions of the people, it is opportune:

a) to make suitable adaptations of the formulas for the renewal
of baptismal promises and professions, either following the text

in the rite of baptism or accommodating these formulas to the
circumstances of the candidates for confirmation;

b) to introduce a different manner for the minister to give the
sign of peace after the anointing, either to each individual or

to all the newly confirmed together.

39



18. The minister of confirmation may introduce some explanations into
the rite in individual cases, in view of the capacity of the candidates for con-

firmation. He may also make appropriate accommodations in the existing
texts, for example, by expressing these in a kind of dialogue, especially with

children.

When confirmation is given by a minister who is not a bishop,
whether by concession of the general law or by special indult of the

Apostolic See, it is fitting for him to mention in the homily that the bishop

is the original minister of the sacrament and the reason why priests receive
the faculty to confirm from the law or by an indult of the Apostolic See.

V. PREPARATIONS

19. The following should be prepared for confirmation:

a) vestments for the celebration of Mass, for the bishop and for

the priests who concelebrate with him; if the bishop does not
celebrate the Mass, he and the priests who may administer con-
firmation with him should participate in the Mass wearing the

vestments for confirmation: alb, stole, and, for the minister

of confirmation, cope; these vestments are also worn for con-
firmation outside Mass;

b) chairs for the bishop and the priests who assist him;
c) vessel or vessels of chrism;

d) Roman Pontifical or Ritual;
e) preparations for Mass and for communion under both kinds, if

it is given in this way;

f) preparations for the washing of the ministers' hands after the

anointing.

NOTES

1. See canons 451, 471, 476, 216, §4, 472, 474, 475.

2. See canon 217, §1.

3. See Rite of Baptism for Children (1969), General Instruction on

Christian Initiation, nos. 30-33.

40