Department of Theology University of Notre Dame

Spring Semester, 2012

THEO 60403 - RITES OF CHRISTIAN INITIATION

T, Th: 2-3:15 pm, Malloy 320
Maxwell E. Johnson
Office: 432 Malloy Hall
Office Hours: TBA
Or by Appointment (#1-4118)

Course Description:
This course will trace the historical development of the liturgies and theological interpretations
of Christian Initiation in East and West from the New Testament period to the modern period of
ecumenical convergence. In light of this historical investigation some modern forms of these
rites (e.g., RCIA, LBW, BCP, etc.) will be considered theologically and ecumenically with an
eye toward pastoral appropriations and implications.
Goals and Objectives:
This course is about the acquisition of knowledge with a view toward the critical evaluation of
the shape of Christian Initiation especially within the Roman Catholic Church and in a variety of
contemporary churches today. While pastoral issues may certainly be considered, the course is
neither a "how-to-do-the rites" course nor is it concerned with offering blueprints for pastoral
practice in the variety of settings from which students come or to which they are going. Rather,
this course takes as its premise that the only way to know what the Rites of Christian Initiation
are is to study their manifestation as they actually appear within the various strata of the
Christian tradition. Only then can one adequately evaluate their current shape(s). This means,
concretely, both history of the Rites and history of their theological interpretation.

More specifically, this course intends to assist MTS, M.A. students in Liturgical Studies, MDiv
students, and others in acquiring:
1. A thorough knowledge of the history and theology of the Rites of Christian
Initiation in preparation for either further research and study or serving in various
pastoral ministries in an informed and intelligent manner;
2. An ability to articulate, express, and evaluate the distinct theologies of
those rites in the life of the Church; and
3. An ability to celebrate "fully, actively, and consciously" those Rites of Christian
Initiation as they take place in the Sundays, feasts, and seasons of the liturgical
year.
Course Requirements:
With the exception of Goal # 3 above, which is not measurable in the context of the course, the
above goals and objectives will be met by:
1. Attendance at and participation (discussion, dialogue, etc.) in all class sessions;
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2. Keeping up with the assigned reading (Note: the readings indicated for each class
session are probably impossible to complete and so must be prioritized according
to the sources and studies required/recommended for the course).
3. Two take-home essay examinations due as indicated on the syllabus; and
A. One 10 –15 (double-spaced) essay on one (or a combination) of the following questions, due
April 5:
-- Should infant or adult baptism be considered "normative?"
-- What role, if any, should the catechumenate have in the process of
Christian initation?
-- Is there any good justification for the rite of confirmation as a rite separate from
baptism itself today?
-- Can the withholding of communion from baptized infants be adequately justified
today?
-- When is the Holy Spirit given in Christian initiation?
OR
B. Two of the following topics (due April 5):
1. The Parish Council has requested that you, as Parish Liturgy Director, prepare a series
of 4-5 one-page bulletin inserts on the “parish catechumenal process.” Please prepare
such a series of inserts.
2. Same as number #1, but inserts on “the period of purification and enlightenment,” the
Lenten journey.
3. Same as number #1, but on the “Great Vigil.”
4. You have been asked to do a one-hour presentation on the “Rites of Christian
Initiation.” Please outline such a presentation to be given as a component of the adult
education series in your parish.

5. Your parish is divided over the issue of “infant baptism at the Sunday Eucharist.”
Please prepare a paper justifying this practice, using both your theological and liturgical
knowledge.
6. Your bishop has requested that you prepare a theological brief on the “age of
confirmation” as part of the input he will use to determine diocesan confirmation policy.
7. You have been asked to prepare a presentation for parents who are presenting their
infants or young children for baptism. Please outline such a presentation and comment
on content of each major portion of the presentation.
8. You have just been appointed as Pastoral Administrator of Sts. Preserve & Protectus
Parish. The baptismal practice has been baptisms at Mass on the first Sunday of the
month. Would you continue this practice or choose specific Sundays, Feasts and Seasons
for infant/child baptism?
9. The burgeoning Church of the Blinding Light in your neighborhood has been
celebrating Christian baptism in the name of the “Creator, Redeemer and Sanctifier.” At
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the same time the Church of All Truth has been baptizing “in the name of Jesus.” Since
the religion page of the local newspaper made mention of these practices in the Saturday
Faith section, your parishioners are raising questions about the traditional baptismal
formula. How do you respond to their queries?

REQUIRED TEXTS AND READING:

Sources:
The Rites of the Catholic Church. Vol. 1. Study Edition.
Collegeville: The Liturgical Press, 1990.
Studies:
G. Austin, Anointing with the Spirit. New York/Collegeville: Pueblo, 1985.
M. Johnson, The Rites of Christian Initiation: Their Evolution and
Interpretation Collegeville: Pueblo, Revised and Expanded Edition (Collegeville: The
Liturgical Press, Pueblo, 2007).
M. Johnson, Images of Baptism. Forum Essays 6. Chicago: LTP, 2001.
Paul Turner, When Other Christians Become Catholic (Collegeville: The Liturgical Press,
Pueblo, 2007).
D. Yamane and Sarah MacMillan, Real Stories of Christian Initiation (Collegeville: The
Liturgical Press, 2006).

RECOMMENDED TEXTS:
M. Johnson (ed.), Living Water, Sealing Spirit: Readings on Christian
Initiation. Collegeville: Pueblo, 1995.
A. Kavanagh, Confirmation: Origins and Reform. New York: Pueblo, 1988.
A. Kavanagh, The Shape of Baptism. New York/Collegeville: Pueblo, 1978.
A. Kreider, The Change of Conversion and the Origin of Christendom. Harrisburg,
Pennsylvania: Trinity Press International, 1999. ISBN 1-56338-298-9.

AdditionalSupplemental Readings On Library Reserve:

Bradshaw. P. Essays in Early Eastern Initiation. Alcuin/GROW Liturgical Study

8. Bramcote/Nottingham 1989.
Cross, F.L. St. Cyril of Jerusalem's Lectures on the Christian Sacraments:
The Procatechesis and the Five Mystagogical Catecheses. London 1951.
Daniélou, J. The Bible and the Liturgy . Notre Dame: University of Notre Dame
Press, 1966.
Dujarier, M. A History of the Catechumenate: The First Six Centuries.
New York: Sadlier, 1979.
Fisher, J.D.C. Christian Initiation. Baptism in the Medieval West (= Alcuin
Club Collections 47). London 1965.
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Fisher, J.D.C. Christian Initiation: The Reformation Period (= Alcuin

Club Collections 51). London 1970.
Finn, T.M. The Liturgy of Baptism in the Baptismal Instructions of St. John
Chrysostom (= Stud. in Christian Antiquity 15). Washington 1967.
Instruction on Infant Baptism. Vatican City: Vatican Polyglot
Press, 1980.
Lampe, G.W.H. The Seal of the Spirit. A Study in the Doctrine of Baptism and
Confirmation in the New Testament and the Fathers. London 1967.
Murphy Center for Liturgical Research. Made, Not Born: New Perspectives on Christian
Initiation and the Catechumenate. Notre Dame: University of Notre Dame Press,
1976.
Mitchell, L.L. Baptismal Anointing (= Alcuin Club Collections 48). London 1966.
Neunheuser, B. Baptism and Confirmation. New York 1964.
Riley, H.M. Christian Initiation: A Comparative Study of the Interpretation of the
Baptismal Liturgy in the Mystagogical Writings of Cyril of Jerusalem,
John Chrysostom, Theodore of Mopsuestia and Ambrose of Milan
(= Studies in Christian Antiquity 17). Washington 1974.
Searle, M. Christening: The Making of Christians.
Collegeville: The Liturgical Press, 1980.
E.C. Whitaker, Documents of the Baptismal Liturgy.
London, SPCK: 1970.
Wilkinson, J. Egeria's Travels. London 1971.
World Council of Churches, Baptism, Eucharist, Ministry
Geneva, 1982.

E. Yarnold, The Awe-Inspiring Rites of Initiation: Baptismal

Homilies of the Fourth Century. New, revised edition,
Collegeville, 1994.

GRADING:
Grades will be determined on the basis of "full, active, and conscious participation," the two
short papers, take-home exams, and final oral presentation. NOTE: The grade A is reserved for
what is considered to be exceptional work on the graduate level; an A-/ B+ means that work is at
a level of solid and high quality, a level above what is necessary to complete successfully the
requirements for the course; a B is good solid work, the average and minimum required (and
expected of graduate students) for the successful completion of a graduate-level course; a B-, C+
is a passing grade for graduate-level study meaning that an assignment was completed but in
need of improvement and/or further development or clarification; and a C, although a passing
grade, indicates some serious problems.
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TENTATIVE SCHEDULE
OF CLASSES, TOPICS, AND SUGGESTED READING
NOTE: For background on Patristic authors, sources, and theological issues, students should
consult P. Bradshaw, The Search for the Origins of Christian Worship (London 1992), J.
Quasten, Patrology, B. Altaner, Patrology, and F.L. Cross, The Oxford Dictionary of the
Christian Church. For Medieval sources see C. Vogel, Medieval Liturgy: An Introduction to the
Sources and/or E. Palazzo, A History of Liturgical Books.
Abbreviations

AIRI = Awe-Inspiring Rites of Initiation

IMAGES = Images of Baptism
LWSS = Living Water, Sealing Spirit
RCI = Rites of Christian Initiation: Evolution and Interpretation
SL = Studia Liturgica

T, Jan. 16: Introduction to the Course

Th, Jan. 18: Two Models of Initiation and Church
Req. Reading: Kavanagh, "Christian Initiation in Post-Conciliar Catholicism,"
LWSS, 1-10.

T, Jan 24: The Origins of Christian Initiation

Req. Reading: RCI, Chapter 1; A. Collins, "The Origin of Christian Baptism," LWSS,
35-57; Kavanagh, Shape, Chapter 1
Sup. Reading: Fuller, "Christian Initiation in the New Testament," in Made, Not Born,
Chapter 1; Dujarier, History, 9-28; L. Mitchell, Baptismal Anointing, Chs. I and II

Th, Jan. 26: The Pre-Nicene Period I - Eastern

Req. Reading: RCI, Chapter 2; Kreider, chapters 1-3; G. Kretschmar, "Recent Research
on Christian Initiation," LWSS, 11-34; G. Winkler, ""The Original Meaning of the
Prebaptismal Anointing and its Implications," LWSS, 58-81; P. Bradshaw, "Baptismal
Practice in the Alexandrian Tradition," LWSS, 82-100; J. Laporte, "Models from Philo
in Origen's Teaching on Original Sin," LWSS, 101-117; Kavanagh, Shape, 35-54.
Sup. Reading: Dujarier, History, 29-76; L. Mitchell, Baptismal Anointing, Ch. III,
30-36
T, Jan 31: The Pre-Nicene Period II - Western
Req. Reading: RCI, Chapter 3; Kavanagh, "Confirmation: A Suggestion from
Structure," LWSS, 148-158; Paul Turner, "The Origins of Confirmation," LWSS, 238-
258; Kavanagh, Shape, 35-54; Austin, Anointing, 3-12;
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Sup. Reading: Kavanagh, Confirmation, Chapters 1 and 2 (especially pages 39-53).

Th, Feb. 2: Summary and Comparison of Pre-Nicene Period in East and West
T, Feb. 7: Initiation in the Fourth and Fifth Centuries I: East
Req. Reading: RCI, Ch 4; Kreider, Chapters 4-5; Review G. Winkler, "The Original
Meaning of the Pre-baptismal Anointing and its Implications," LWSS, 58-81; P.
Bradshaw, "Baptismal Practice in the Alexandrian Tradition," LWSS, 82-100
Sup. Reading: L. Mitchell, Baptismal Anointing, Ch. III, 36-50, Ch. IV, 60-73;T.M.
Finn, Liturgy of Baptism; H.M. Riley, Christian Initiation; R. Meyers, "The Structure of
the Syrian Baptismal Rite," in Essays in Early Eastern Initiation, 31-43; Dujarier,
History, 77-119; E. Yarnold, AIRI (Cyril of Jerusalem, Theodore of Mopsuestia, and
John Chrysostom); R.Taft, "Historicism Revisited," in Beyond East and West,15-30; J.
Baldovin, Liturgy in Ancient Jerusalem, 11-20; M. Johnson, "Reconciling Cyril and
Egeria," in Essays in Early Eastern Initiation, 18-30

Th, Feb. 9: Initiation in the Fourth and Fifth Centuries II: West
Req. Reading: RCI, Chapter 5;
Sup. Reading: Kreider, chapters 6-7; M. Johnson, "The Postchrismational Structure of
Apostolic Tradition 21, the Witness of Ambrose of Milan, and a Tentative Hypothesis
Regarding the Current Reform of Confirmation in the Roman Rite," Worship 70, 1
(1996): 16-34
Kavanagh, Confirmation, 52-64; Yarnold, AIRI (Ambrose of Milan); Dujarier,
History, 77-119; H.M. Riley, Christian Initiation; L. Mitchell, Baptismal Anointing, Ch.
V, 80-102
Take Home Exam #1 Distributed
T, Feb. 14: Excursus I: The Evolution of the Baptismal Font

Th, Feb. 16: Excursus II: Initiation in the Fourth and Fifth Centuries III - Sacramental
Theology (Donatism, Pelagianism, and Augustine)

Req. Reading: Review RCI, 66-72; 147-157

T, Feb. 21: Excursus III: Baptismal Preparation and the Origins/Evolution of "Lent"
Req. Reading: RCI, Excursus; M. Johnson, "From Three Weeks to Forty Days:
Baptismal Preparation and the Origins of Lent," LWSS, 118-136; P.Bradshaw, "'Diem
baptismo sollemniorem': Initiation and Easter in Christian Antiquity," LWSS, 137-147
Th, Feb. 23: Summary and Comparison of Fourth and Fifth Centuries in East and West
No Additional Reading Assigned

T, Feb. 28: Initiation in the Middle Ages I

Req. Reading: RCI, Ch 6; G. Winkler, "Confirmation or Chrismation? A Study in
Comparative Liturgy," LWSS, 202-218; J Levesque, "The Theology of the Postbaptismal
Rites in the Seventh and Eighth Century Gallican Church," LWSS, 159-201; F. Quinn,
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"Confirmation Reconsidered: Rite and Meaning," LWSS, 219-237Austin, Anointing, 12-

37; Kavanagh,Shape, 54-78
Sup. Reading: Kavanagh, Confirmation, 65-78; ; J.D.C. Fisher, Baptism in the
Medieval West 1-101; L. Mitchell, Baptismal Anointing, Ch.V; N. Mitchell, "Dissolution
of the Rite of Christian Initiation," in Made, Not Born, 50-82
Take-Home Exam I due!
Th, Mar 1: Initiation in the Middle Ages II
Req. Reading as above for Feb, 24

T, Mar. 6: Initiation in the Middle Ages III: The Christian East

Req. Reading: RCI, Chapter 7
Th, Mar. 8: The Reformation I - Baptism
Req. Reading: RCI, Ch 8
Sup. Reading: J.D.C. Fisher, Christian Initiation: The Reformation Period, 3-16, 23-
25, 54-69, 87-117; 126-131; 140-143, 171-173, 179-181, 194-203, 236-260; Luther's
Works vol. 35, 25-43; vol. 36, 3-126 (especially 57-81, 91-92); vol. 53, 95-103,106-109;
L. Mitchell, "Christian Initiation: The Reformation Period," in Made, Not Born, 83-98

MAR. 11– 18: MID-SEMESTER BREAK

T, Mar. 20: The Reformation II - Confirmation and Christian Initiation at Trent

Req. Reading: RCI, Ch 8
Sup. Reading: Same as above, and Schroeder (trans.), Canons and Decrees of the
Council of Trent, Seventh Session; J.D.C. Fisher, Baptism in the Medieval West,
Appendix V, 182-185; B. Neunheuser, Baptism and Confirmation, 221-231
Th, Mar. 22: From the Tridentine Books to the Present
Req. Reading: RCI, Ch 8; Kavanagh, Shape, 81-101
Sup. Reading: D. Stevick, "Christian Initiation: Post-Reformation to the
Present Era," in Made, Not Born, 99-117.

T, Mar. 27: Christian Initiation Today I - The Rites (Roman Catholic RCIA)
Req. Reading: RCI, Ch 9; Kavanagh, "Unfinished and Unbegun Revisited: The
Rite of Christian Initiation of Adults," LWSS, 259-273; Kavanagh, Shape, 102-149
Sup. Reading: Kavanagh, "Christian Initiation of Adults: The Rites," in Made, Not
Born, 118-137.
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Th, Mar. 29: Christian Initiation Today II - The Rites (Roman Catholic RBC and
Confirmation)
Req. Reading: The Rites; RCI, Ch 9;Kavanagh, Shape, 153-203; P. Covino, "The
Postconciliar Infant Baptism Debate...," LWSS, 327-349; M. Searle, "Infant Baptism
Reconsidered," LWSS, 365-410; E. Brand, "Baptism and Communion of Infants,"
LWSS, 350-364
Sup. Reading: Kavanagh, Confirmation, 81-122 ; R. Keifer,"Christian Initiation: The
State of the Question," in Made, Not Born, 138-151
T, Apr 3: Christian Initiation Today III - The Rites (Select Protestant Rites)
Req. Reading: RCI, Ch 9; Select Protestant Rites (Episcopal and Lutheran) in “Rites
of Christian Initiation: Supplemental Readings;” WCC, Baptism, Eucharist, and Ministry;
Austin, Anointing, 41-156; B. Spinks, "Vivid Signs of the Gift of the Spirit?" LWSS, 310-326;

Apr 5 – Apr 8 –PASCHAL TRIDUUM

T, Apr. 10: Christian Initiation Today IV - Theological and Pastoral Issues

Req. reading: M. Johnson, “Let’s Stop Making ‘Converts’ at Easter,” P. Turner,
“Forum: Confusion Over Confirmation,” Worship 71, 6 (1997): 537-545; Paul Turner, When
Other Christians Become Catholic and D. Yamane and Sarah MacMillan, Real Stories of
Christian Initiation.

Take-Home Exam 2 Distributed!!

Th, Apr. 12: Ecumenical Convergence – Baptism, Eucharist, Ministry
T, Apr. 17: Images of Baptism I – Death, Burial, and Resurrection in Christ

Req. Reading: IMAGES, ch. 1

Th, Apr. 19: Images of Baptism II – New Birth and Adoption in Water and the Holy Spirit
Req. Reading: IMAGES, ch. 2
T, Apr. 24: Images of Baptism III – Baptism as the Sacrament and “Seal” of the Holy
Spirit
Req. Reading: IMAGES, ch. 3
Th, Apr. 26: Images of Baptism IV – Baptism as Incorporation into the Body of Christ
Req. Reading: IMAGES, ch. 4
Take-Home Exam II due!
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T, May 1: Toward a Baptismal Spirituality

Req. Reading: RCI, Ch 10
Th, May 3: Final Class
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THE RITES OF CHRISTIAN INITIATION:

A SELECT BIBLIOGRAPHY

Maxwell E. Johnson
Dept. of Theology
University of Notre Dame
Notre Dame, IN
January, 2004
* = The essay is also included in M. Johnson (ed.), Living Water, Sealing Spirit: Readings on
Christian Initiation (Collegeville 1995).

RITUAL AND SYMBOL

M. Eliade, Birth and Rebirth. New York 1958 = Rites and Symbols of Initiation . 1965
A. Van Gennep, The Rites of Passage . Chicago 1960.
L. Mitchell, The Meaning of Ritual (New York 1977)
V. Turner, "Passages, Margins and Poverty: Religious Symbols of Communitas," Worship
46 (1972) 390-412, 482-395.
________, The Ritual Process: Structure and Anti-Structure . Chicago 1969.
GENERAL HISTORIES/TEXTS
J.G. Davies, The Architectural Setting of Baptism . London 1962.
T.M. Finn, Early Christian Baptism and the Catechumenate (= Message of the Fathers of the
Fathers of the Church 5 and 6 ) vol. 5: West and East Syria ;
vol. 6: Italy, North Africa, and Egypt Collegeville 1992.
M. Johnson (ed.), Living Water, Sealing Spirit: Readings on Christian Initiation .
Collegeville 1995.
_________, Revised Edition of E.C. Whitaker, Documents of the Baptismal Liturgy London;
SPCK, Collegeville: Pueblo, 2003.
_________, The Rites of Christian Initiation: Their Evolution and Interpretation . Collegeville
1999.
R. Kuehn, A Place for Baptism Chicago 1992.
Murphy Center for Liturgical Research, Made, Not Born: New Perspectives on Christian
Initiation and the Catechumenate. Notre Dame 1976.
A. Scheer, "The Influence of Culture on the Liturgy as shown in the History of the Initiation
Rite," Christian Initiation . London 1969.
S.A. Stauffer, On Baptismal Fonts: Ancient and Modern. Alcuin/GROW Liturgical Study
29-30, Bramcote/Nottingham 1994.
___________ (ed.), Worship and Culture in Dialogue . Geneva 1994.
P. Turner, Sources of Confirmation: From the Fathers Through the Reformers.
Collegeville 1993.
G. Wainwright, Christian Initiation . London 1969.
___________, "The Rites and Ceremonies of Christian Initiation: Developments in the
Past," Studia Liturgica 10 (1974) 2-24.
E.C. Whitaker, The Baptismal Liturgy. London 1965; 2nd edn 1981.
___________, Documents of the Baptismal Liturgy . London 1970. Revised Edition by
Maxwell
E. Johnson (London; SPCK, Collegeville: Pueblo, 2003).
___________, "The History of the Baptismal Formula," Journal of Ecclesiastical History
 11

16 (1965) 1-12.
NEW TESTAMENT
*A. Collins, "The Origin of Christian Baptism," Studia Liturgica 19, 1 (1989): 28-46.
G.P. Beasley-Murray, Baptism in the New Testament . London 1962=1972.
M.E. Boismard, Le baptême Chrétien selon le nouveau testament. Paris: Cerf, 2001.
R. Brown, "We Confess One Baptism for the Remission of Sins," Worship 40 (1966)
260-271.
O. Cullmann, Baptism in the New Testament.. London 1950.
W. F. Flemington, The New Testament Doctrine of Baptism . London 1964.
A. George (ed), Baptism in the New Testament: a Symposium . London 1964.
L. Hartman, 'Into the Name of the Lord Jesus': Baptism in the Early Church .
Studies of the New Testament and its World. (Edinburgh: T&T Clark, 1997).
G. Lathrop, "Baptism in the New Testament and its Cultural Settings," in S. A. Stauffer (ed.),
Worship and Culture in Dialogue (Geneva 1994): 17-38.
T.W. Manson, "Entry into Membership of the Early Church," Journal of Theological Studies 48
(1947) 1964.
B. Van Meenen, Un esprit inaugural: don do l’esprit et commencement de la vie
chrétienne selon quelques texts du Nouveau Testament.” QL 79 (1998): 202-213.
E. Nodet, Baptême et resurrection: le témoignage de Josèphe. Paris: Éditions du Cerf, 1999.
S. E. Porter and A.R. Cross (eds.), Dimensions of baptism : Biblical and theological studies
London ; New York : Sheffield Academic Press, 2002.
___________________________, Baptism, the New Testament, and the Church:
Historical and Contemporary Studies in Honour of R. E. O. White. Sheffield,
England: Sheffield Academic Press, 1999
D.H. Tripp, "Eperotema (1 Peter 3.21). A Liturgist's Note," Expository Times 92 (1981)
267-270.
G. Wagner, Pauline Baptism and the Pagan Mysteries . Edinburgh 1967.
R.E.O. White, The Biblical Doctrine of Initiation . London 1960.

EARLY CHRISTIAN RITES

A. Benoit, Le baptême au second siècle. Paris 1953.
Soo Choi Bong. Justin Martyr’s Baptism and the Ancient Mystery Religions: A Textual
and Religio-historical Analysis of their Relationship. Unpublished Ph.D.
Dissertation, Temple University, 2002.
E. Boone, “L’onction pré-baptismale: sens et origine. Un exemple dans les Actes de
Thomas.” Studia Patristica 30 (1997): 291-29.
B. Botte, "Post-Baptismal Anointing in the Ancient Patriarchate of Antioch," in J. Vellian
(ed), Studies in Syrian Baptismal Rites (Kottayam 1973: Syrian Churches Series
6) 63-71.
P. Bradshaw, Early Christian Worship: A Basic Introduction to Ideas and Practice.
London 1996.
__________ (ed.), Essays in Early Eastern Initiation. Alcuin/GROW Liturgical Study
8. Bramcote/Nottingham 1989.
S. P. Brock, "Some Early Syriac Baptismal Commentaries," Orientalia Christiana
Periodica 46 (1980)
_________, "Studies in the early History of the Syrian Orthodox Baptismal Liturgy,"
Journal of Theological Studies 23 (1972) 16-64.
_________, The Holy Spirit in the Syrian Baptismal Tradition . Kottayam 1979: Syrian
Churches Series 9.
_________, "The Syrian Baptismal Ordines," Studia Liturgica 12 (1977) 177-183.
 12

_________, "The Syrian Baptismal Rites," Concilium 122 (1979) 98-104.

_________, "The Transition to a Post-baptismal Anointing in the Antiochene Rite," in
B. Spinks (ed), The Sacrifice of Praise (Rome 1981) 215-225.
R. Burnish, The Meaning of Baptism. London 1985: ACC 67.
________, "The Role of the Godfather in the East in the Fourth Century," Studia Patristica 17
(1982) 558-64.
J.P. Burns, "On Rebaptism: Social Organization in the Third Century,"
Journal of Early Christian Studies I, 4 (1993) 367-403.
_________, "Salvation: Two Patristic Traditions," Theological Studies 37 (1976)
598-611.
R. Burris, Where is the Church?: The Sacrament of Baptism in the Teaching of Cyprian,
Parmenian, Petilian, & Augustine (Ph.D. Dissertation, Graduate Theological
Union). Ann Arbor, Michigan: UMI, 2003.
J. Chalassery, The Holy Spirit and Christian Initiation in the East Syrian Tradition .
Rome: Mar Thoma Yogam, 1995.
F. Chan, Baptismal Typology in Melito of Sardis’ Peri pascha: A Study in the
Interpretion of Exodus 12 in the Second Century. Unpublished Ph.D.
Dissertation, Westminster Theological Seminary, 2001.
F.L. Cross. St. Cyril of Jerusalem's Lectures on the Christian Sacraments: The Procatechesis
and the Five Mystagogical Catecheses. London 1951.
A. Cunningham, "Patristic Catechesis for Baptism: A Pedagogy for Christian Living,"
in J.A. Wilde (ed.), Before and After Baptism: The Work of Teachers and Catechists .
Chicago 1988.
J. Daniélou. The Bible and the Liturgy . Notre Dame 1966.
P. De Clerck, “Les évolutions de la confirmation à travers les siècles.” QL 79 (1998):
214-228.
R. de Latte, "Saint Augustin et le baptême: Étude liturgico-historique du rituel baptismal des
adultes chez saint Augustin," Questions Liturgiques 56 (1975) 177-223.
________, "Saint Augustin et le baptême: Étude liturgico-historique du rituel baptismal des
enfants chez saint Augustin," Questions Liturgiques 57 (1976) 51-55.
M. Driscoll, "The Baptism of Clovis and French Baptismal Consciousness," in Proceedings of
the
North American Academy of Liturgy . Valparaiso 1997. Pp.133-146.
M. Dujarier, A History of the Catechumenate New York 1979.
E.J. Duncan, Baptism in the Demonstrations of Aphraates the Persian Sage.
Washington 1945.
E. Ferguson, Forms of Devotion: Conversion, Worship, Spirituality, and Asceticism. New
York: Garland Pub., 1999.
-----. Early Christians Speak: Faith and Life in the First Three Centuries. Abilene, TX:
Abilene Christian University, 1999.
__________, “Exhortations to Baptism in the Cappadocians.” SP 32 (1997): 121-129.
A.Field, From Darkness to Light. What it Meant to Become a Christian in the Early Church .
Ann Arbor 1978.
T.M. Finn, From Death to Rebirth: Ritual and Conversion in Antiquity.
New York/Mahwah 1997.
________, "It Happened One Saturday Night: Ritual and Conversion in Augustine's North
Africa," Journal of the American Academy of Religion 58 (1990) 589-616.
________, The Liturgy of Baptism in the Baptismal Instructions of St. John
Chrysostom (= Studies in Christian Antiquity 15). Washington 1967.
J.D.C. Fisher, "The Consecration of Water in the Early Rites of Baptism," Studia
Patristica 2 (1957) 41-46.
M.H. Griffin, Martyrdom as a Second Baptism: Issues and Expectations for the Early
Church Martyrs. Unpublished Ph.D. Dissertation, University of California, Los
Angeles, 2002.
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M. Groves, Anthony Meredith, Sr. Mary Dominique, O.C., and Sr. Mary Bernard, O.S.B.
A New Beginning: Tertullian, Cyril and Augustine on Baptism. Leominster,
England: Gracewing, 1998.
J.L. Gutiérrez-Martin, Iglesia y liturgía en el Africa romana del siglo IV: bautismo y
eucharistia en los libros de Optato, Obispo de Milevi. Roma: CLV, 2001.
L. Guy, “Naked Baptism in the Early Church: The Rhetoric and the Reality,” in The
Journal of Religious History 27.2 (June 2003): 133-142.
W. Harmless, Augustine and the Catechumenate .
Collegeville: Peublo, 1995.
J. A. Harrill, “The Influence of Roman Contract Law on Early Baptismal Formulae
(Tertullian, Ad Martyras 3).” SP 35 (2001): 275-282.
P. Jackson, "The Meaning of 'Spiritale Signaculum' in the Mystagogy of Ambrose of
Milan," Ecclesia Orans 7, 1 (1990) 77-94.
G. Jeanes, The Day has Come! Easter and Baptism in Zeno of Verona .
(ACC 73) Collegeville 1995.
M. Johnson, Liturgy in Early Christian Egypt (= Alcuin/GROW Liturgical Study 33),
Bramcote/Nottingham 1995.
_________, "The Postchrismational Structure of Apostolic Tradition 21, the Witness of
Ambrose of Milan, and a Tentative Hypothesis Regarding the Current Reform
of Confirmation in the Roman Rite," Worship 70, 1 (1996): 16-34.
_________, “Tertullian’s ‘De Baptismo sollemniorem’ Revisited; A Tentative Hypothesis
on Baptism at Pentecost,” in M. Johnson and L. E. Phillips (eds.), Studia
Liturgica Diversa: Essays in Honor of Paul F. Bradshaw (Portland: The Pastoral
Press, 2004), 31-44.
A.G. Kollamparampil, “Concluding for a New Beginning. The Four Final Days of the
East Syrian Lent” EO (May-August, 1997): 289-315.
G. Kretschmar, "Beiträge zur Geschichte der Liturgie, insbesondere der Taufliturgie,
in Ägypten," Jahrbuch für Liturgik und Hymnologie 8 (1963) 1-54.
____________, "Die Geschichte des Taufgottesdienstes in der alten Kirche." In Leitourgia.
Handbuch des evangelischen Gottesdienstes 5, Kassel 1970, pp. 1-348.
*___________, "Recent Research on Christian Initiation," Studia Liturgica
12 (1977) 87-106.
G.W.H. Lampe. The Seal of the Spirit. A Study in the Doctrine of Baptism and
Confirmation in the New Testament and the Fathers. London 1967.
E. Lanne, "La confession de foi baptismale à Alexandrie et à Rome," in A. Triacca and A.
Pistoia (eds.), La liturgie expression de la foi: conference Saint-Serge XXV Semaine
d'Études Liturgiques Paris 1978 (BEL Subsidia 16, Rome 1979) 213-228.
L. Ligier, "The Biblical Symbolism of Baptism in the Fathers and in the Liturgy," Concilium 22
(1967) 16-30.
K. M. Lindsay, Types, Metaphors and Symbols for Baptism in the Catechetical, Artistic,
and Liturgical Genres of the Early Church: A Literary-aesthetic Approach to the
Study of Typology in Early Christian Hermeneutics. Unpublished Ph.D.
Dissertation, University of Birmingham, 1999.
Logan, Alastair H. B. “Post-Baptismal Chrismation in Syria: The Evidence of Ignatius,
the Didache and the Apostolic Constitutions.” JTS 49.1 (1998): 92-108.
E. Mazza. Mystagogy. New York 1989.
K. McDonnell, "The Baptism of Jesus in the Jordan and the Descent into Hell," Worship 69,
2 (March 1995): 98-109.
___________, The Baptism of Jesus in the Jordan: The Trinitarian and Cosmic Order of
Salvation . Collegeville 1996.
___________ and G.T. Montague, Christian Initiation and Baptism in the Holy Spirit: Evidence
from the First Eight Centuries. Collegeville 1991.
___________________________, "Forum: A Response to Paul Turner on Christian Initiation
and
 14

Baptism in the Holy Spirit ," Worship 71, 1 (January 1997): 51-62.
J. Moolan, “Birth Rite Customs and Baptism among St. Thomas Christians in Malabar.”
SL 32 (2002): 111-118.
R. Murray, "The Exhortations to Candidates for ascetical vows at Baptism in the Ancient Syrian
Church," New Testament Studies 21 (1974) 59-80.
S. Myers, “Initiation by Anointing in Early Syriac-Speaking Christianity.” SL 31 (2001):
150-70.
L.E. Phillips, “The Proof is in the Eating: Dionysius of Alexandria and the Rebaptism
Controversy,” in M. Johnson and L. E. Phillips (eds.), Studia Liturgica Diversa:
Essays in Honor of Paul F. Bradshaw (Portland: The Pastoral Press, 2004), 53-
64.
C.E. Pocknee, "The Archeology of Baptism," Theology 74 (1971) 309-311.
D. Ponzini, Il Battistero paleocristiano di Piacenza. Piacenza: Edizioni Tip.Le.Co., 2001.
J. Quasten, "The Blessing of the Font in the Syriac Rite of the Fourth Century," Theological
Studies 7 (1946) 309-313.
E.C. Ratcliff, "The Old Syrian Baptismal Tradition and its Resettlement under the Influence of
Jerusalem in the Fourth Century," Studies in Church History 2 (1965)
19-37 = A.H. Couratin/D. Tripp (eds), E.C. Ratcliff. Liturgical Studies (London 1976)
135-154.
W.D. Ray, “Toward a Narrative-Critical Approach to the Study of Early Liturgy,” in M.
Johnson and L. E. Phillips (eds.), Studia Liturgica Diversa: Essays in Honor of
Paul F. Bradshaw (Portland: The Pastoral Press, 2004), 45-52.
H.M. Riley,Christian Initiation: A Comparative Study of the Interpretation of the
Baptismal Liturgy in the Mystagogical Writings of Cyril of Jerusalem, John Chrysostom,
Theodore of Mopsuestia and Ambrose of Milan (= Studies in Christian Antiquity 17).
Washington 1974.
W. R. Rusch, "Baptism of Desire in Ambrose and Augustine," Studia Patristica 15 (1984)
374-378.
J.J. Sebastian, “…baptisma unum in sancta ecclesia…” A Theological Appraisal of the
Baptismal Controversy in the Work and Writings of Cyprian of Carthage.
Ammersbek bei Hamburg: Verlag an der Lottbek, 1997.
D.A. Smith, “Irenaeus and the Baptism of Jesus.” TS 58.4 (December 1997): 618-642.
B.D. Spinks, “Baptismal Patterns in Early Syria; Another Reading,” in M. Johnson and L.
E. Phillips (eds.), Studia Liturgica Diversa: Essays in Honor of Paul F. Bradshaw
(Portland: The Pastoral Press, 2004), 45-52.
A. Stenzel, "Temporal and Supra-Temporal in the History of the Catechumenate and
Baptism," Concilium 22 (1967) 31-44.
A. Stewart-Sykes, “Manumission and Baptism in Tertullian’s Africa: A Search for the
Origin of Confirmation.” SL 31 (2001) 129-49.
P.B. Thornton, The Meaning of Christian Initiation Revealed in the Mystagogical
Homilies of Ambrose of Milan and Theodore of Mopsuestia. Menlo Park, CA: St.
Patrick’s Seminary, 1997.
P. Turner, "Forum: Christian Initiation and Baptism in the Holy Spirit," Worship 70, 5
(September 1996): 446-452.
P. Verghese, "Relation between Baptism, 'Confirmation,' and Eucharist in the Syrian
Orthodox Church," Studia Liturgica 4 (1965) 81-93.
G. Wainwright, "The Baptismal Eucharist before Nicea: An essay in Liturgical History,"
Studia Liturgica 4 (1965) 9-36.
J.W. Wilborn, and W. Jeffrey, Baptism and the Reception of the Holy Spirit: Origins and
Development of Confirmation/Chrismation in Relation to Baptism in the Latin
and Oriental Traditions up to the 5th Century. Rome: Pontificium Athenaeum S.
Anselmi, 2001.
M.F. Wiles, “Triple and Single Immersion: Baptism in the Arian Controversy.” SP 30
(1997): 337-349.
 15

J. Wilkinson, Egeria's Travels. London 1971.

G.G. Willis, "What was the Earliest Syrian Baptismal Liturgy?"
Studia Evangelica 6 (1973) 651-654.
G. Winkler, Das Armenische Initiationsrituale: Entwicklungsgeschichtliche und
liturgievergleichende Untersuchung der Quellen des 3. bis 10. Jahrhunderts,
Orientalia Christiana Analecta 217 (Rome 1982).
_________, “The Appearance of the Light at the Baptism of Jesus and the
Origins of the Feast of Epiphany,” in M. Johnson (ed.), Between Memory and
Hope: Readings on the Liturgical Year (Collegeville: Pueblo, 2000), 291-348.
_________, “The Blessing of Water in the Oriental Liturgies,” Concilium (1985): 53-61.
_________, “The History of the Syriac Prebaptismal Anointing in the Light of the Earliest
Armenian Sources,” in Symposium Syriacum 1976 célébré du 13 au 17 septembre 1976
au Centre Culturel “Les Fontaines” de Chantilly, France, Orientalia Christiana Analecta
205 (Rome 1978) 317-324.
_________, “The Oldest Armenian Sources Concerning the Rites of Initiation: A Reflection
on the Earliest Shape of Baptism in Armenia and its Origins,” in Third Annual Byzantine
Studies Conference Held at Columbia University, New York, 3-5 Dec. 1977 (New York
1977), 38-41.
*________, "The Original Meaning of the Prebaptismal Anointing and Its
Implications." Worship 52 (1978): 24-45.
D.F. Wright, “At What Ages were People Baptized in the Early Centuries?” SP 30
(1997): 389-394.
E. Yarnold, The Awe-Inspiring Rites of Initiation: The Origins of the R.C.I.A.
Collegeville 1994.
________, "Baptism and the Pagan Mysteries in the Fourth Century," Heythrop Journal
13 (1972) 247-267.
________, "Initiation: Sacrament and Experience," in K. Stevenson (ed), Liturgy Reshaped
(London 1982) 17-31.
________, " ‘The catechumenate for adults is to be restored’: Patristic adaptation in the
Rite for the Christian initiation of adults,” Continuity and Change in Christian
Worship. (Woodbridge, England: Boydell Pr., 1999): 478-494.
J. Ysebaert, Greek Baptismal Terminology. Nijmegen 1962.

MEDIEVAL/REFORMATION RITES

T.C. Akeley, Christian Initiation in Spain c. 300-1100. London 1967.

M. Arranz, "Les Sacrements de l'ancien Euchologe constantinopolitain," (9 articles): 1,
Orientalia Christiana Periodica, hereafter OCP, 48 (1982): 284-335; 2, OCP 49 (1983): 42-
90; 3, OCP 49 (1983): 284-302; 4, OCP 50 (1984): 43-64; 5, OCP 50 (1984): 372-397; 6,
OCP 51 (1985): 60-86; 7, OCP 52 (1986): 145-178; 8, OCP 53 (1987): 59-106; and
9, OCP 55 (1989): 33-62.
________, "Evolution des rites d'incorporation et de réadmission dans l'église selon l'
Euchologe byzantin," in A. Pistoia and A. Triacca, (eds.), Gestes et paroles dans
les diverses familles liturgiques (Rome 1978) 31-75.
R. Beraudy, "Scrutinies and Exorcisms," Concilium 22 (1967) 57-61.
J. P. Bouhot, “Remarques sur l’Ordo du baptéme des petits enfants dans le sacramentaire
gélasien.” EO 15.1 (1998): 27-37.
W. Coster, Baptism and Spiritual Kinship in Early Modern England. Burlington, VT:
Ashgate, 2002.
P. Cramer, Baptism & Change in the Early Middle Ages c. 200-c.1150.
(= Cambridge Studies in Medieval Life and Thought, Fourth Series, vol.
20) Cambridge 1993.
 16

J.G. Davies, "The Disintegration of the Christian Initiation Rite," Theology 50 (1947)
407-412.
E.M. Finnegan, The Origins of Confirmation in the Western Church: A Liturgical-dogmatic
Study of the Development of the Separate Sacrament of Confirmation in the
Western Church prior to the Fourteenth Century. 4 vols. Ph.D. Dissertation,
Theological Faculty of Trier, West Germany 1970.
J.D.C. Fisher, Christian Initiation. Baptism in the Medieval West (= ACC 47). London 1965.
___________, Christian Initiation: The Reformation Period (= ACC 51). London 1970.
M.S. Gros “La vigile pascale à Vérone dans les années 360-380. EO 18.1 (2001): 11-23.
P-M. Gy, "La formule 'Je te baptise' (Et ego te baptizo)," in Communio Sanctorum: Melanges
offerts à Jean-Jacques von Allmen (Geneva 1982) 65-72.
C.R. Hutcheon, “The Euchelaion Mystery of Restoration: Anointing in the Byzantine
Tradition.” W 76.1 (January 2002): 25-42.
J.M. Joncas, “ ‘Mystic Veiling’ of the Head of One Newly Baptized: A Baptismal Ritual
in the Carolingian West?” EO 16.3 (1999): 519-546.
*A. Kavanagh, "Confirmation: A Suggestion from Structure," Worship 58 (1984) 386-395.
__________, Confirmation: Origins and Reform. New York 1988.
J. Lara, "'Precious Green Jade Water:' A Sixteenth-Century Adult Catechumenate in the
New World," Worship 71, 3 (1997) 415-428.
*J. Levesque, "The Theology of the Postbaptismal Rites in the Seventh and
Eighth Century Gallican Church." Ephemerides Liturgicae 95 (1981):
3-43.
L.L. Mitchell, Baptismal Anointing (= ACC 48). London 1966.
_________, "The Thanksgiving over the Water in the Baptismal Rite of the Western
Church," in B.D. Spinks (ed), The Sacrifice of Praise (Rome 1981) 229-244.
H.O. Old. The Shaping of the Reformed Baptismal Rite in the Sixteenth Century.
Grand Rapids 1992.
*F. C. Quinn, "Confirmation Reconsidered: Rite and Meaning," Worship 59 (1985) 354-70.
G. Ramis, "La Iniciacion Cristiana en la Liturgia Hispanica: El Domingo 'in Vicesima,'"
Ecclesia Orans (1994): 189-206.
E.C. Ratcliff, "The Relation of Confirmation to Baptism in the Early Roman and
Byzantine Liturgies," Theology 49 (1946) 258-265, 290-295 = A.H. Couratin/D.
Tripp (eds), E.C. Ratcliff. Liturgical Studies (London 1976) 118-134.
A. Schmeman, Of Water and the Holy Spirit: A Liturgical Study of Baptism.
Crestwood 1974.
D. Serra, "The Blessing of Baptismal Water at the Paschal Vigil in the Gelasianum Vetus : A
Study of the Euchological Texts, Ge 444-448," Ecclesia Orans 6 (1989): 323-344.
M.H. Shepherd, "Confirmation: the early Church," Worship 46 (1972) 15-21.
B. D. Spinks, “Cranmer, Baptism, and Christian Nurture; or, Toronto Revisited.” SL 32
(2002): 98-110.
___________, "Luther's Timely Theology of Unilateral Baptism," Lutheran Quarterly
9 (1995): 23-45.
B. Stuhlman, “New perspectives on Christian initiation from the Byzantine tradition,” With
Ever Joyful Hearts (New York: Church Publ., 1999): 60-81.
P. Turner, Confirmation: The Baby in Solomon's Court . New York 1993.
_______, The Meaning and Practice of Confirmation: Perspectives from a Sixteenth Century
Controversy (Bern 1987).
*______, "The Origins of Confirmation: An Analysis of Aidan Kavanagh's Hypothesis,"
Worship 65 (1991): 320-336.
L.A. Van Buchem. L'Homelie pseudo-Eusebienne de Pentecôte: l'origine de la confirmation in
Gaule Méridionale et l'interprétation de ce rite par Fauste de
Riez. Nijmegen 1967.
*G. Winkler, "Confirmation or Chrismation? A Study in Comparative Liturgy."
Worship 58, 1 (1984): 2-17.
 17

Witvliet, John D. “Baptism as a Sacrament of Reconciliation in the Thought of John

Calvin.” SL 27 (1997): 152-165.

INFANT BAPTISM AND COMMUNION

K. Aland, Did the Early Church Baptize Infants? London 1963.
*E. Brand, "Baptism and Communion of Infants: A Lutheran View."
Worship 50 (1976) 29-42.
P. Bretscher, "First Things First: the Question of Infant Communion," Una Sancta 20
(1962) 34-40.
C. Brusselmans, "Christian Parents and Infant Baptism," Louvain Studies 2 (1968)
29-48.
*P.F.X. Covino, "The Postconciliar Infant Baptism Debate in the American Catholic
Church," Worship 56 (1982) 240-260.
C. Crawford, "Infant Communion: Past Tradition and Present Practice," Theological
Studies 31 (1970) 523-536.
P.T. Fitzgerald, Confirmation: a Parish Celebration. Revised Edition. Chicago 1999.
J. Govaerts, “La catéchèse des parents à l’occasion du baptême de leur enfant: examples
actuels et propositions.” QL 79 (1998): 193-201.
J.B. Hesch, "Orthopraxis in the Sacramental Initiation of Unbaptized Children of Catechetical
Age: A Canonical Perspective," Worship 67, 3 (May 1993).
D. Holeton, Infant Communion - Then and Now. Nottingham 1981.
Instruction on Infant Baptism. Vatican City 1980.
J. Jeremias, Infant Baptism in the First Four Centuries. London 1960.
_________, The Origins of Infant Baptism. London 1963.
A. Y. Koester, “Reception of Baptized Christians: A Short Course in Vatican II
Ecclesiology and Ecumenism.” W 75.2 (March 2001):130-149
C. Kiesling, "Infant Baptism," Worship 42, 10 (1968) 617-626.
J. Lamberts, “Les sacrements de l’initiation chrétienne dans l’esprit de Vatican II.” QL
79 (1998): 229-248.
E. Maly, "Still a Case for Infant Baptism?" in M. Taylor (ed), The Sacraments
(New York 1981) 95-103.
T. Marsh, "Infant Baptism: The Role of the Community," The Furrow 22, 1 (1971) 4-12.
J. McKenna, "Infant Baptism: Theological Reflections," Worship 70, 3 (1996):
192-210.
R. Meyers, (ed.), Children at the Table: The Communion of All the Baptized in Anglicanism
Today. (New York 1994).
N. Mitchell, "The Once and Future Child: Towards a Theology of Childhood,"
The Living Light 12, 3 (1975) 423-437.
G. Muller-Fahrenlolz (ed), ...and do not hinder them: an ecumenical plea for the
admission of children to the eucharist. WCC Faith and Order
Paper 109, Geneva 1982.
R.X. Redmond, "Infant Baptism: History and Pastoral Problems," Theological Studies
30 (1969) 79-89.
M. Searle, Christening: The Making of Christians. Collegeville: The Liturgical Press, 1980.
*_______, "Infant Baptism Reconsidered," in idem. (ed.), Alternative Futures for Worship , vol.
2: Baptism and Confirmation Collegville: The Liturgical Press, 1987): 15-54.
_______, "Response: The RCIA and Infant Baptism," Worship 56, 4 (1982) 327-332.
R. Taft, "On the Question of Infant Communion in the Byzantine Catholic Churches of the
U.S.A.," in Diakonia 17 (1982) 201-214.
P. Vanbergen, "Baptism of the Infants of 'non satis credentes' Parents," Studia Liturgica
 18

12 (1977) 195-200.
D. Wood, The Church and Childhood: Papers Read at the 1993 Summer Meeting and
the 1994 Winter Meeting of the Ecclesiastical History Society. Oxford, UK;
Cambridge, MA. Blackwell Publishers, 1994.

CONFIRMATION
G. Austin, The Rite of Confirmation: Anointing with the Spirit . New York 1985.
_______, "The Essential Rite of Confirmation and the Liturgical Tradition," Ephemerides
Liturgicae 86 (1972) 214-222.
H. Banting, "Imposition of Hands in Confirmation: a Medieval Problem," Journal of
Ecclesiastical History 7 (1956) 147-159.
B. Botte, "Apropos de la confirmation," Nouvelle Revue Théologique 88 (1966): 848-852.
W. Breuning, "Baptism and Confirmation: The Two Sacraments of Initiation,"
Concilium 22 (1967) 95-108.
R.L. Browning and R. Reed, (eds.), Models of Confirmation and Baptismal Affirmation:
Liturgical and Educational Issues and Designs. Birmingham 1995.
F.J. Buckley, "What Age for Confirmation?" Theological Studies 27 (1965) 635-666.
E.M. Finnegan, The Origins of Confirmation in the Western Church: A Liturgical-dogmatic
Study of the Development of the Separate Sacrament of Confirmation in the
Western Church prior to the Fourteenth Century. 4 vols. Ph.D. Dissertation,
Theological Faculty of Trier, West Germany 1970.
J.D.C. Fisher, Confirmation Then and Now. London 1978.
__________, "Gifts of the Spirit and a Confession of Faith: The Age for Confirmation,"
in B.D. Spinks (ed), The Sacrifice of Praise (Rome 1981) 247-257.
L. Gaupin, "Now Confirmation Needs its Own Quam Singulari ," in J. A. Wilde (ed.), When
Should We Confirm? The Order of Initiation . Chicago 1989. Pp. 85-93.
M. Johnson, "The Postchrismational Structure of Apostolic Tradition 21, the Witness of
Ambrose of Milan, and a Tentative Hypothesis Regarding the Current Reform
of Confirmation in the Roman Rite," Worship 70, 1 (1996): 16-34.
*A. Kavanagh, "Confirmation: A Suggestion from Structure," Worship 58 (1984) 386-395.
__________, Confirmation: Origins and Reform. New York 1988.
L. Leijssen.,“La spécificité de la confirmation. Réflexions de théologie sacramentelle
(post-moderne).” QL 79 (1998): 249-264.
R. Levet, "L'age de la confirmation dans la législation des diocèses de France depuis le Concile
de Trente," La Maison-Dieu 54 (1958): 118-142.
National Conference of Catholic Bishops, Report of the Ad Hoc Committee for the Canonical
Determination of the Age of Confirmation (Washington, D.C. 1993).
A. Nocent, "La Confirmation: Questions posées théologiens at aux pasteurs," Gregorianum 72,
4 (1991): 689-704.
*F. C. Quinn, "Confirmation Reconsidered: Rite and Meaning," Worship 59 (1985) 354-70.
E.C. Ratcliff, "The Relation of Confirmation to Baptism in the Early Roman and
Byzantine Liturgies," Theology 49 (1946) 258-265, 290-295 = A.H. Couratin/D.
Tripp (eds), E.C. Ratcliff. Liturgical Studies (London 1976) 118-134.
A. Repp, Confirmation in the Lutheran Church . St. Louis 1964.
F. Senn, "End for Confirmation?" Currents in Theology and Mission 3 (1976) 45-52.
M.H. Shepherd, "Confirmation: the early Church," Worship 46 (1972) 15-21.
P. Turner, Confirmation: The Baby in Solomon's Court . New York 1993.
________, "Forum: Confusion Over Confirmation," Worship 71, 6 (November 1997):
537-545.
_______, The Meaning and Practice of Confirmation: Perspectives from a Sixteenth Century
 19

Controversy (Bern 1987).

*______, "The Origins of Confirmation: An Analysis of Aidan Kavanagh's Hypothesis,"
Worship 65 (1991): 320-336.
L.A. Van Buchem. L'Homelie pseudo-Eusebienne de Pentecôte: l'origine de la confirmation in
Gaule Méridionale et l'interprétation de ce rite par Fauste de
Riez. Nijmegen 1967.
H. Vinck, "Sur l'age de la confirmation: un projet de décret au Concile Vatican I," La Maison-
Dieu
132 (1977): 136-140.
J.W.Wilborn, Jeffrey Walter, and Joseph Fox. Baptism and the Reception of the Holy
Spirit: Origins and Development of Confirmation/Chrismation in Relation to
Baptism in the Latin and Oriental Traditions up to the 5th Century. Rome:
Pontificium Athenaeum S. Anselmi, 2001.
P. Turner, Confirmation: The Baby in Solomon's Court . New York 1993.
_______, The Meaning and Practice of Confirmation: Perspectives from a Sixteenth Century
Controversy (Bern 1987).
*______, "The Origins of Confirmation: An Analysis of Aidan Kavanagh's Hypothesis,"
Worship 65 (1991): 320-336.
L.A. Van Buchem. L'Homelie pseudo-Eusebienne de Pentecôte: l'origine de la confirmation in
Gaule Méridionale et l'interprétation de ce rite par Fauste de
Riez. Nijmegen 1967.
P.H. Vermeersch, “Les practiques actuelles de la confirmation.” QL 79 (1998): 265-274.
*G. Winkler, "Confirmation or Chrismation? A Study in Comparative Liturgy."
Worship 58, 1 (1984): 2-17.

MODERN RITES
(See also under INFANT BAPTISM/COMMUNION and CONFIRMATION above)

Roman Catholic :
M.C. Bryce, "The Catechumenate: Past, Present, Future," American Ecclesiastical Review 160
(1969) 262-273.
M.E. Chapman, "RCIA and the Making and Sustaining of Christians," Dialog 31, 62-65.
M. Clavier, “Peut-on parler d’un caractère catechumenal?” RSR 72.3 (July 1998): 289-
314.
*P.F.X. Covino, "The Postconciliar Infant Baptism Debate in the American Catholic
Church," Worship 56 (1982) 240-260.
R. Duggan, "Conversion in the Ordo Initiationis Christianae Adultorum: An Analysis and
Critique," Ephemerides Liturgicae 96 (1982) 57-83, 209-252; 97 (1983) 141-
223.
________, "Mystagogia and Continuing Conversion: RCIA Success Stories," in Christian
Initiation Resource Reader, vol. 4 (New York 1984). Pp. 19-30.
J. Dunning, "The Stage of Initiation IV: The Sacraments of Initiation and Afterwards," in
W.J. Reedy (ed.), Becoming a Catholic Christian (New York 1979), 141-142.
M. Dujarier, "Sponsorship," Concilium 22 (1967) 45-50.
N. Emsley, “Twenty-five Years of the Ordo Initiationis Christianae Adultorum:
Overview of Studies Relating to its Publication (1972-1997). EO 15.3 (1998):
403-436.
-----. “Twenty-Five Years of the Ordo Initiationis Christianae Adultorum: Overview of
Studies Relating to its Publication (1972-1997): Part II.” EO 17.1 (2000): 53-98.
 20

B. Fischer, "Baptismal Exorcism in the Catholic Baptismal Rites after Vatican II,"
Studia Liturgica 10 (1974) 48-55.
_________, "The Rite of Christian Initiation of Adults: Rediscovery and New Beginnings,"
Worship 64, 2 (1990): 98-106.
M. Frohlich, "Toward a Modern Mystagogy," Liturgy 4, 1 (1983): 51-59.
J. Gelineau, "The Symbols of Christian Initiation," in W.J. Reedy (ed.), Becoming a Catholic
Christian (New York 1979), 190-196.
D. Gelpi, Committed Worship: A Sacramental Theology for Converting Christians . 2 vols.
Collegeville 1993.
P. Jackson, Journeybread for the Shadowlands: The Readings for the Rites of the
Catechumenate, RCIA Collegeville 1993.
M. Johnson, The Rites of Christian Initiation: Their Evolution and Interpretation . Collegeville
1999.
J. Kakkallil, “An Inculturated Theology of Christian Initiation within the Motif of the
Way.” QL 80 (1999): 48-72.
*A. Kavanagh, "Christian Initiation in Post-Conciliar Roman Catholicism: a brief Report,"
Studia Liturgica 12 (1977) 107-115.
__________, "The New Roman Rites of Adult Initiation," Studia Liturgica 10 (1974)
35-47.
*__________, "Unfinished and Unbegun Revisited: The Rite of Christian Initiation of
Adults," Worship 53 (1979) 327-340.
__________, "Symbolic Implications of Christian Initiation in Roman Catholicism
since the Second Vatican Council," in I Simboli dell' Iniziazone Cristiana , Studia
Anselmiana 87 (Rome 1983). Pp. 223-241.
R. Kemp, "Mystagogical Principle in the Rite and in Catechesis," in Christian Initiation
Resources 2/1 (1981), 1-7.
R. Kemp, "The Rite of Christian Initiation of Adults at Ten Years," Worship 56 (1982)
309-326; see also responses, pp. 327-343.
U. Kühn, “What Do Dogmatic Theology and Liturgics Have to Say to Each Others? A
Response from a Dogmatic Point of View Exemplified by the Sacrament of Baptism.” SL
30 (2000): 80-93.
H. Küng, "Confirmation as the completion of Baptism," Concilium 99 (1974) 79-102.
J. Lengeling, "The Blessing of the Baptismal Water in the Roman Rite," Concilium 22
(1967) 62-68.
R. Lewinski, "Recovering Christian Mystagogy for Contemporary Churches," in J.A. Wilde
(ed.), Before and After Baptism: The Work of Teachers and Catechists (Chicago
1988).
H. Manders, "The Relationship between Baptism and Faith," Concilium 22 (1967) 4-
15.
N. Mitchell, Eucharist as Sacrament of Initiation. Chicago 1994.
National Conference of Catholic Bishops, Christian Initiation of Adults: A Commentary. Study
Text 10 (Washington, D.C. 1985).
B. Neunheuser, Baptism and Confirmation. New York 1964.
R. A. Oakham (ed.), One at the Table: The Reception of Baptized Christians (Chicago: Liturgy
Training Publications, 1995).
C. Palliard, "The Place of Catechesis in the Catechumenate," Concilium 22 (1967)
88-94.
F. Quinn, "The Sacraments of Initiation and Christian Life," Spirituality Today 34, 1
(1982) 27-38.
S. Roll, “Baptism: New Thinking from Women-identified Perspectives.” QL 81 (2000):
302-316. [Part of an issue devoted to “The Presence of God in a Postmodern
Context: The Sacramental Contours of a God Incarnate.”]
V. Rosier, “Baptismal Catechumenate in the General Directory for Catechesis (1997).” W
73.2 (March 1999), 98-124.
 21

C.B. Scharen,“Baptismal Practices and the Formation of Christians: A Critical Liturgical

Ethics.” W 76.1 (January 2002): 43-66.
M. Searle (ed.), Alternative Futures for Worship, vol. 2: Baptism and Confirmation
Collegeville 1987.
D. Serra, "The Blessing of Baptismal Water at the Paschal Vigil: Ancient Texts and Modern
Revisions," Worship (1990) 142-156.
_______, "The Blessing of Baptismal Water at the Paschal Vigil in the Post-Vatican II Reform,"
Ecclesia Orans 7 (1990) 343-363.
F-P Tebartz-van Elst, Der Erwachsenenkatechumenat in den Vereinigten Staaten von
Amerika. Eine Anregung für die Sakramentenpastoral in Deutschland (Altenberge: Oros
Verlag 1993).
V. Tufano, (ed.), Celebrating the Rites of Adult Initiation. Chicago 1992.
C. Vincie, "Gender Analysis and Christian Initiation," Worship 69, 6 (1995): 505-530.
M.E. Wedig, “Evangelization, Inculturation and the RCIA.” W 76.6 (November 2002):
503-520.

Other Christian Traditions:

D. Armentrout, "The New Lutheran and Episcopal Baptismal Rites,"
Lutheran Quarterly 27 (1975) 295-311.
D. Benedict, Come to the Waters . Nashville 1996.
H. Boehringer, "Baptism, Confirmation, and First Communion: Christian Initiation
in the Contemporary Church," in D. Brockopp, et. al. (eds), Christian
Initiation: Reborn of Water and the Spirit, Institute of Liturgical Studies
Occasional Papers 1 (Valparaiso 1981) 73-98.
E. Brand, Baptism: A Pastoral Perspective. Minneapolis 1975.
*_______, "New Rites of Initiation and their Implications in the Lutheran Churches,"
Studia Liturgica 12 (1977) 151-165.
_______, "Toward the Renewal of Christian Initiation in the Parish," in D. Brockopp, et.
al. (eds), Christian Initiation: Reform of Water and the Spirit (Valparaiso 1981)
120-138.
R.L. Browning and R. Reed, (eds.), Models of Confirmation and Baptismal Affirmation:
Liturgical and Educational Issues and Designs. Birmingham 1995.
O. Cummings, “Is Mormon Baptism Valid?” W 71.2 (March 1997):146-153
T.A. Droege, "The Formation of Faith in Christian Initiation," Cresset (April 1983) 16-23.
Evangelical Lutheran Church in America. Welcome to Christ: A Lutheran Catechetical Guide.
Minneapolis 1997.
________________________________. Welcome to Christ: A Lutheran Introduction to the
Catechumenate. Minneapolis 1997.
________________________________. Welcome to Christ: Lutheran Rites for the
Catechumenate. Minneapolis 1997.
Evangelical Lutheran Church in Canada, Living Witnesses: The Adult Catechumenate: A Manual
for the Catechumenal Process . Winnipeg 1994.
J. Frederick, "The Initiation Crisis in the Church of England," Studia Liturgica 9 (1973)
137-157.
A. Gerhards, “Sacrament and Our Everyday World. Baptismal Theology and Praxis in
the Face of Contemporary Challenges.” SL 30 (2000): 66-79.
D. Holeton, "Confirmation in the 1980's," in M. Thurian (ed), Ecumenical Perspectives
on Baptism Eucharist and Ministry (Geneva 1983: WCC Faith and Order
Paper 116) 68-89.
R.C.D. Jasper, "Christian Initiation: the Anglican Position," Studia Liturgica 12 (1977) 116-125;
see also L. Weil, "Christian Initiation in the Anglican Communion: A
 22

Response," 126-128; D. Holeton, "Christian Initiation in some Anglican Provinces," 129-

150.
M. Johnson, The Rites of Christian Initiation: Their Evolution and Interpretation . Collegeville
1999.
__________, "The Shape of Christian Initiation in the Lutheran Churches: Liturgical Texts and
Future Directions," Studia Liturgica 27, 1 (1997): 33-60.
S. P. Jones, and L. Gregory Jones. “Worship, the Eucharist, Baptism, and Aging,” in
Stanley Hauerwas, Growing Old in Christ. Grand Rapids: Eerdmans, 2003.
G. Kelly, “Baptismal Unity in the Divided Church.” W 75.6 (November 2001): 511-527.
J. Klentos, “Rebaptizing Converts into the Orthodox Church: Old Perspectives on a New
Problem.” SL 29 (1999): 216-235.
J.H. Knapp, “Throwing the Baby Out with the Font Water: The Development of
Baptismal Practice in the Church of the Nazarene.” W 76.3 (May 2002): 225-244.
G. Lathrop, Living Witnesses: The Adult Catechumenate (ELCIC): Congregational
Prayers to Accompany the Catechumenal Process. Minneapolis 1994.
L. Leijssen, “Œcuménisme, sacrements et postmodernité. Réflexions herméneutiques sur
la reception du rapport BEM.” QL 81 (2000):122-138.
F. Ludolph, Living Witnesses: The Adult Catechumenate (ELCIC): Preparing Adults
for Baptism and Ministry in the Church. Minneapolis 1994.
A. McElligott, The Catechumenal Process: Adult Initiation and Formation for Christian
Life and Ministry. New York 1990.
L.L. Mitchell, "Revision of the Rites of Christian Initiation in the American Episcopal
Church," Studia Liturgica 10 (1974) 25-34.
R.A. Meyers, Continuing the Reformation: Re-Visioning Baptism in the Episcopal Church.
New York 1997.
J. Moolan, “Birth Rite Customs and Baptism among St. Thomas Christians in Malabar.”
SL 32 (2002): 111-118.
P.H. Pfatteicher, Commentary on the Occasional Services.
Philadelphia 1983.
_____________ and C. Messerli, Manual on the Liturgy - Lutheran Book of Worship.
Minneapolis 1979.
M. Root and R. Saarinen (eds.), Baptism & The Unity of the Church. Grand Rapids: Eerdmans,
1998.
E. Schlink, The Doctrine of Baptism. St. Louis 1972.
A. Schmemann, Of Water and the Spirit: A Liturgical Study of Baptism.
Crestwood 1974.
F. Senn, "A New Baptismal Rite: Toward Revitalizing the Whole Community,"
Currents in Theology and Mission 2 (1975) 206-214.
______, "Shape and Content of Christian Initiation: An Exposition of the New Lutheran
Liturgy of Holy Baptism," Dialog 14 (1975) 97-107.
*B. Spinks, "Vivid Signs of the Gift of the Spirit? The Lima Text on Baptism and Some
Recent English Language Baptismal Liturgies," Worship 60 (1986) 232-246.
D.B. Stevick, By Water and the Word: The Scriptures of Baptism. New York: Church
Publishing, Inc., 1997.
L. Stookey, Baptism: Christ's Act in the Church . Nashville 1982.
*________, "Three New Initiation Rites," Worship 51 (1977) 33-49.
K. Watkins, "Baptism and Christian Identity: A Presbyterian Approach," Worship 60
(1986) 55-63.
World Council of Churches. Baptism, Eucharist & Ministry. Faith and Order Paper No. 111.
Geneva: 1982.
World Council of Churches Faith and Order Consultation Report. “Becoming a Christian:
The Ecumenical Implications of Our Common Baptism.” SL 29 (1999): 1-28.
 23

BAPTISMAL INTERPRETATION IN THE NEW TESTAMENT

A. Antecedents to/Origins of Christian Baptism
1. The Baptismal Practice of John
a. Ritual Washings of the Essenes
b. Jewish Proselyte (Convert) Baptism
c. Old Testament Prophetic Symbolism
2. Jesus' Own Baptism by John
3. Did Jesus Himself Baptize?
4. Footwashing as Initiation?
B. New Testament Images and Themes
1. Forgiveness of sins (Acts 2:38)
2. Birth Ritual (John 3:5; Titus 3:5-7)
3. Death Ritual (Romans 6)
4. Initiation or Incorporation into Christ's Body (1 Cor. 12:13; Acts 2)
5. Enlightenment (Hebrews 6:4; 10:32; 1 Peter 2:9)
6. Putting off the "old nature;" putting on the "new" (Galatians 3:27;
Colossians 3:9-10)
7. Anointed with the Holy Spirit (2 Corinthians 1:21f; 1 John 2:20-27)
8. Membership in a Royal Priesthood (1 Peter 2:5; Rev. 1:6; 5:10)
9. Marked or "Sealed" as belonging to God's people (2 Cor. 1:21-22;
Ephesians 1:13-14)

NOTE: For the ways in which the Fathers used these New Testament texts -- as well as the Old
Testament -- typologically to explain the Mystery of Baptism see the classic study of J. Daniélou,
The Bible and the Liturgy (Notre Dame: Univ. of Notre Dame Press, 1956).
 24

STRUCTURE OF INITIATION RITES: APOSTOLIC TRADITION

Manuscripts/Translations:
LATIN SAHIDIC ARABIC ETHIOPIC BOHAIRIC
Trans. c. 350 before 700 1295 after 1295 1804
Oldest Ms. c. 500 1006 14th cent. 15 cent. after 1804
1. Catechumenate
Ch. xv: preliminary examination
Ch xvi: conditions
Ch. xvii: length of catechumenate
Ch. xviii: catechumens to be separated from the baptized
Ch. xix: dismissal and baptism of martyrdom
2. Final Preparation:
Ch. xx, 1-2: scrutiny of electi
3-4: exorcisms
7-8: fasting, prayer, exorcism, breathing, sealing
9-10: vigil
3. Baptism Proper
Ch. xxi, 1: Prayer over the Water
4: children baptized first with adults
6-8: consecration of two oils (exorcism and thanksgiving)
9: renunciation
10: exorcism by anointing
11: ceremony of baptism by presbyter with deacon(s)
(NOTE: None of the above is supplied by the Latin ms. which begins only now after the
following has already begun!!)
12-18: triple interrogative profession with immersion
19: anointing with oil of thansgiving by presbyter
20: entry into the assembly

4. Post-Baptismal Rites:
Ch. xxi, 21: imposition of hand(s) and prayer (for "grace") by bishop
22: anointing with oil of thanksgiving by bishop on forehead
23: sealing and kiss
5. Eucharist:
Ch. xxi, 25: prayers with the faithful
26: kiss of peace
Ch. xxi, 27-: Eucharistic reception includes addition of milk, honey, and water

RECONSTRUCTION OF ApTrad 21
Let those who are appointed for baptism be taught
to...wash themselves on the fifth day of the week.
If a woman is in her time of menstruation, let her be
set aside and receive baptism on another day. Let
 25

those who will receive baptism fast on the day of

preparation of the Sabbath. On the Sabbath,
when those who will receive baptism gather in one
place....let them spend the whole night awake,
being read to and instructed.
At the time when the cock crows, first let prayer
be made over the water,
water from a river, running and pure.
Let it be thus unless there is some necessity;
if the necessity is permanent and urgent,
use what water you can find.
They shall take off their clothes.
Baptize the little ones first. All those
who can speak for themselves shall do so.
As for those who cannot speak for themselves,
their parents or someone from their family shall
speak for them. Then baptize the men, and lastly
the women, who shall have loosened all their hair,
and laid down the gold and silver ornaments
which they have on them.
Let no one take any alien object down into the water.

[As he who is to be baptized is descending into the water,

let him who baptizes him say thus [as he lays his hand
upon him], 'Do you believe in God the
Father Almighty?'
And let the one being baptized say, 'I believe.']1
And the giver...shall baptize him once.

And then he shall say: 'Do you believe in Christ Jesus,

the Son of God....?'
And when he has said, 'I believe,' he shall be baptized again.

And he shall say again: 'Do you believe in the holy Spirit....?'
Then he who is being baptized shall say, 'I believe,' and thus he
shall be baptized a third time.

And so each of them shall wipe themselves and put on their clothes,
and then they shall enterthe church....And then they shall pray
together with all the people: they do not pray with the
faithful until they have carried out all these things. And
when they have prayed, they shall give the kiss of peace.
And then let the oblation be presented and let thanks [over]
the bread [be given] [and over] thecup mixed with wine;
[and over] milk and honey mixed together;
And breaking the bread [and] distributing individual pieces,

1This part of the text is from TD.

 26

let him [the presider?] say: Heavenly bread

in Christ Jesus. And let he who receives respond: Amen.
And let those who receive [the cups] taste of each, he who
gives saying three times: In God the Father almighty. And
let he who receives say: Amen. And in the Lord Jesus Christ.
And in the holy spirit and the holy church. And let him
say: Amen. So let it be done with each one. And when
these things have been done, let each one hasten to do good
work....
Further Development in the Textual Development of ApTrad 21
1. The above reconstructed text = parallels to Didache 7 and the description provided by
Justin Martyr in First Apology 65.
2. The addition of materials related to the precise role of the bishop in Christian
initiation: postbaptismal prayer with imposition, consignation (and anointing?), kiss, and
greeting.
3. The addition of detailed instructions related to presbyters and deacons, oil blessings,
renunciation and anointing with "exorcised" oil, presbyteral postbaptismal anointing.
4. Episcopal postbaptismal prayer with imposition gets pneumaticized and consignation
becomes anointing; creedal formulae become standardized along the lines of
development of "Apostles" (= Roman baptismal) creed.
5. Final shape in place by mid to late fourth century (general date assumed for the
Verona Latin translation)
6. Hence, ApTrad 21 "is...not a single coherent rite as practiced by a particular local
church but a conflation of different traditions from different periods, and very probably
different places"”
 27

CHRISTIAN INITIATION IN FOURTH-CENTURY JERUSALEM

MC = Mystagogical Catecheses ascribed to Cyril of Jerusalem

I. PREBAPTISMAL RITES
A. In outer hall of baptistery (MC 1.2)
1. Face West with outstretched hands; renunciation of Satan, works, pomp,
and service (MC 1.2-8)
2. Turn East; profession of faith (syntaxis ?) in Trinity and "one baptism of
repentance" (MC 1.9)
B. In inner chamber (MC 2.2)
1. Stripping (MC 2.2)
2. Full body anointing with "exorcized oil" (MC 2.3)
II. BAPTISM PROPER
A. Consecration of Waters/Font?
(See Baptismal Catechesis 3: "...the plain water, after the invocation of the
Holy Spirit, and Christ, and Father, acquires a power of sanctification")
B. Three-fold trinitarian interrogation and response with (before/during?) three-
fold immersion
III. POSTBAPTISMAL RITES
A. Anointing with Chrism
1. Blessing of Chrism? (seems to be implied in MC 3.3: "...after the
invocation...the gift of Christ."
2. forehead, ears, nostrils, and breast are anointed
B. Garment? (Egeria 38.1)
C. Entrance to Assembly
1. Procession with bishop (Egeria 38.2)
IV. EUCHARISTIC LITURGY
A. Preparation Rites
1. Lavabo (MC 5.2)
2. Kiss of Peace (MC 5.3)
 28

B. Anaphora
MC 5.4-10 JAS

Dialogue Dialogue
Praise for Creation Praise for Creation
Sanctus Sanctus
Economy of Salvation
Words of Institution
Anamnesis
Epiclesis Epiclesis
Intercessions Intercessions
C. Our Father (MC 5.11-18)
D. Invitation to Communion (MC 5.19-20)
E. Instructions on Communion Recption (MC 5.21-22)
A. Hallowing of the senses with the Eucharistic Gifts
 29

IMAGES ASSOCIATED WITH THE BAPTISMAL WATER/FONT

EPHREM CYRIL OF JERUSALEM
(De virginitate VII, De ecclesia XXXVI) (DBL, p. 29)
De eccl.:
The river in which he is baptized conceived him After these things ye were led to the...
again symbolically, the moist womb of the pool as Christ was carried from the cross to
water conceived him in purity, bore him sepulchre which is before your eyes...and
in chastity, made him ascend in glory. you...descended three times into the water,
and you ascended again; here also covertly
De virg.: pointing...at the three days of burial; For as
our Saviour passed three days in the heart of
...they go down sordid with sin, they go the earth, so you also in your first ascent out
up pure like children, for baptism is a second of the water represented the first day of
womb for them. Rebirth in the font rejuvenates Christ....
the old...O womb that gives birth...to the
children of the kingdom!

ACTS OF JOHN APOSTOLIC CONSTITUTIONS

(DBL, p. 23) (DBL, p. 34)
And he said: Lord God Almighty, let thy Spirit ...let the priest...say: Look down from heav-
of Holiness come and rest and dwell...upon the en and sanctify this water and give it grace
water...Yea, Lord sanctify this water with thy voice and power, so he that is baptized, according
which resounded over the Jordan and pointed out to the command of thy Christ, may be cruci-
our Lord Jesus as with the finger saying: This is my fied with him, and may die with him and may
beloved Son, in whom I am well pleased, hear ye him. be buried with him, and may rise with him...
Thou art here who wast on the Jordan...

ARMENIAN HYMNS OF THE BAPTIS- AMBROSE OF MILAN

MAL LITURGY (DBL, p. 130)
You who are the creator with the Father and the Son Yesterday we discoursed on the font, whose
...through whom the creatures are born to life in the appearance is somewhat like that of a tomb
water, Today you beget sons of God from the water. in shape...

You , who brooding over the waters, created the (DBL, p. 129)
creatures...descending into the font You beget
sons of God. ...the font should be consecrated first...For
as soon as the priest enters, he makes an
SARAPION OF THMUIS exorcism over the element of water; after-
wards he offers an invocation.
...as your only-begotten Word, when he descended upon
the waters of the Jordan made them holy, so also now let him CYPRIAN OF CARTHAGE
descend into these. Let him make them holy and spiritual (DBL, p. 11)
in order that those who are baptized may no longer be
flesh and blood but spiritual and able to give worship to It is required that the water should first be
you... cleansed and sanctified by the priest...
 30

RITES OF CHRISTIAN INITIATION IN THE MEDIEVAL ROMAN WEST

1. Summary/Texts of Rites
A. Gelasian Sacramentary and Ordo Romanus XI (6th, 7th century Roman Practice)
PREPARATION
Catechumens (now primarily infants) Enrolled "Elected" on the Monday of the Third Week
in Lent; BUT
Scrutinies (public rites for the "elect" which include being signed with the cross, imposition
of hands, prayer, readings from Scripture, exorcism, and dismissal)
Three Scrutinies in the Gelasian Sacramentary related to the Third, Fourth,
and Fifth Sundays in Lent: Gospel readings are, respectively, John 4:5-42
(The woman at the well of Samaria), John 9:1-38 (the healing of the man born
blind) and John 11:1-54 (the raising of Lazarus). On the Fourth Sunday in Lent
the "elect" receive the Gospels, the Creed, and the Our Father.
Ordo XI has 7 scrutinies on weekdays - Sunday readings for Lent III, IV, and V have
shifted to weekdays to accomodate this
Holy Saturday Morning: elect meet with bishop:
1. "Opening" - nostrils and ears touched with spittle
2. Anointing with exorcised oil and Renunciation of Satan
3. Prayer and Dismissal
THE RITES (at Easter Vigil, Holy Saturday Night after the Old Testament Readings)
Pre-Baptismal
Blessing of the Font
Baptism Proper
Three-fold dipping in relationship to the three credal questions: Do you believe
in....?
Post-Baptismal
Anointing with chrism by presbyter: "The Almighty God, the Father of our
Lord Jesus Christ, who has made you to be regenerated of water and the
Holy Spirit, and has given you remission of all your sins, himself anoints
you with the chrism of salvation in Christ Jesus unto eternal life. Amen
Vested in white and led to bishop who lays hands on them and says Prayer for the Seven-fold
gift of the Holy Spirit
Bishop anoints with chrism saying: The sign of Christ unto life eternal. Amen.
Peace be with you. Amen.
Easter Mass begins with the Kyrie and Gloria. NOTE: OR XI says "...all the infants receive
communion. Care is to be taken lest after they have been baptized they receive any food or
suckling before they communicate."
 31

REINTEGRATION
OR XI: "Afterwards let them come to Mass every day for the whole week of Pascha (Easter)
and let their parents make oblations (offerings) for them."
B. Alternatives in the Post-Baptismal Section of Later Documents
Pontifical = ritual book for the use of a bishop
Romano Germanic Pontifical (10th century): The bishop raises his hand over the heads of all
the newly baptized infants (collectively) and prays for the sevenfold gifts of the Holy Spirit.
He then makes the sign of the cross with chrism on the forehead of each praying: "I confirm
and sign you in the name of the Father, and of the Son, and of the Holy Spirit."
Roman Pontifical of the Twelfth Century: formula is "I sign you with the sign of the cross
and I confirm you with the chrism of salvation. In the name of the Father....
Pontifical of William Durandus (13th century): After the bishop signs with chrism, "he gives
him a light blow (alapa) on the cheek, saying, "Peace be with you."
NOTE: The formula of the 12th century Roman Pontifical and the additional "light blow on
the cheek" become the standard confirmation practice of the Roman rite until the current
reforms. Hence, pattern becomes:
1. Baptism in infancy with the post-baptismal anointing with chrism given by
a presbyter (priest)
2. Confirmation by a bishop at age seven (or later)
3. Rite of Confirmation includes: Hand-laying and prayer for 7-fold gift of the
Spirit; Anointing with chrism ("I sign you...and I confirm you...."); "light blow on
the cheek" with "Peace be with you"
 32

TEXTS ILLUSTRATING DEVELOPMENT OF CONFIRMATION

AS A SEPARATE RITE IN THE MEDIEVAL WEST
From The Letter of Pope Innocent I to Decentius of Gubbio, 416
Concerning the consignation of infants, it is clear that this should not be done by any
but the bishop. For presbyters, although they are priests, have not attained the highest rank
of the pontificate. The right of bishops alone to seal and to deliver the Spirit the Paraclete is
proved not only by the custom of the Church but also by that reading in the Acts of the
Apostles which tells how Peter and John were directed to deliver the Holy Spirit to people
who were already baptized. For it is permissible for presbyters, either in the absence of a
bishop, or when they baptize in his presence, to anoint the baptized with chrism, but only
with such as has been consecrated by the bishop; and even then they are not to sign the brow
with that oil, for this is reserved to bishops alone when they deliver the Spirit the Paraclete.
From Canon 2 of the First Council of Orange, 441 (in southern Gaul (modern France)
No minister who has the office of baptizing shall begin without chrism: for that it was
agreed among us that there shall be one chrismation. When anyone for any reason does not
receive chrism in baptism, the bishop shall be advised of this at the confirmation (in
confirmatione). For chrism can confer its blessing once: and we say this not to any man's
prejudice, but that the repetition of chrismation should not be thought necessary.
From a Pentecost Homily attributed to (Pseudo-) Faustus of Riez (ca. 450, so. Gaul)
In baptism we are born anew for life, after baptism we are confirmed for battle;
in baptism we are washed, after baptism we are strengthened.
Saint Thomas Aquinas, Summa 3:72, 1 (ca. 1225-1274)
...in confirmation people receive as it were a certain mature age of spiritual life. For
this reason, Pope Melchiades (sic!) says, "The Holy Spirit who descends upon the waters of
baptism in a salvific falling bestows on the font a fullness toward innocence. In confirmation
it presents an increase for grace. In baptism we are reborn for life. After baptism we are
strengthened." And therefore it is clear that confirmation is a special sacrament.

Council of Florence (1439)

The effect of the sacrament [confirmation] is that in it the Holy Spirit is given for
strength, as it was given to the apostles on the day of Pentecost, and namely that a Christian
may boldly confess the name of Christ.
 33

THEO 60403: Rites of Christian Initiation (Johnson)

LUTHER'S REFORM OF BAPTISMAL RITES
1523 (First Taufbüchlein) 1526 (Second Taufbüchlein)
Closely follows medieval rites Drastically revised to emphasize what he
considered to be essential in distinction to
"human ceremonies"
At church entrance:
Exsufflation/exorcism "Come out" - no exsufflation
signation signation
blessing/giving of salt
Flood Prayer Two prayers/Flood Prayer
Exorcism Exorcism with sign of the cross
Mark 10:13-16 read Mark 10:13-16 read
Our Father given Our Father
Ephatha
In the church: Led to font
triple renunciation triple renunciation
triple profession triple profession
Desire for baptism Desire for baptism
pre-baptismal anointing

Baptism (with formula) Baptism (with formula)

post-baptismal anointing anointing prayer revised to accompany
baptismal garment; no anointing
garment given
candle
peace
 34

OUTLINE OF LUTHER'S SMALL CATECHISM (1529)

PREFACE
PART I: THE TEN COMMANDMENTS*
PART II: THE CREED
PART III: THE LORD'S PRAYER
PART IV: THE SACRAMENT OF HOLY BAPTISM
PART V: CONFESSION AND ABSOLUTION (1531 replacement of 1529 "Short
Method of Confessing")
PART VI: THE SACRAMENT OF THE ALTAR
PART VII: MORNING AND EVENING PRAYER (adapted from the Monastic -
Augustinian Breviary, especially from the (now defunct) Office of Prime)
PART VIII: GRACE AT TABLE (again adapted from the Monastic-Augustinian
Breviary and Rituale)
PART IX: TABLE OF DUTIES

*Medieval instuction manuals gave the following sequence for instruction: The Lord's Prayer,
the Creed, and the Ten Commandments. Luther deliberately reversed the order for theological
reasons. The "Law" (ten commandments) comes first to convict one of sin and the need for a
savior, the Creed reveals God's salvation in Christ, and in the gift of the Spirit leads one to
address God as "Abba" in the Lord's Prayer. In so doing Luther, perhaps unconsciously,
modelled his catechism on a Patristic pattern of catechesis in which the moral life and character
was a significant part of the pre-baptismal catechumenate.
 35

SOME TEXTS RELATING TO CONFIRMATION IN THE LATE MEDIEVAL,

REFORMATION, AND COUNTER-REFORMATION PERIODS
Council of Florence (1439)
The effect of the sacrament [confirmation] is that in it the Holy Spirit is given for strength, as it was
given to the apostles on the day of Pentecost, and namely that a Christian may boldly confess the name of
Christ.

Martin Luther (1483-1546)

...we seek sacraments divinely instituted, among which we find no reason that we should number
confirmation. Indeed, for the constitution of a sacrament there is required above all things a word of divine
promise, by which faith may be exercised. But we read that Christ promised nothing anywhere about
confirmation....This is why it is enough to have confirmation as a certain ecclesiastical rite or sacramental
ceremony, similar to other ceremonies of consecrating water and other things.

Luther
Confirmation as the bishops want it should not be bothered with. Nevertheless we do not fault any
pastor who might scrutinize the faith from children. If it be good and sincere, he may impose hands and
confirm.

John Calvin (1483-1564)

I hasten to declare that I am certainly not of the number of those who think that confirmation, as
observed under the Roman papacy, is an idle ceremony, inasmuch as I regard it as one of the most deadly wiles
of Satan. Let us remember that this pretended sacrament is nowhere recommended in Scripture, either under
this name or with this ritual, or this signification....Let the Romanists produce the word, if they wish us to
contemplate in the oil anything beyond the oil itself....[E]ven if they could prove themselves to imitate the
apostles in the imposition of hands,...whence do they derive their oil, which they call the oil of salvation? Who
has taught them to seek salvation in oil? Who has taught them to attribute to it the property of imparting
spiritual strength?....And with this they joined detestable blasphemy, because they said that sins were only
forgiven by baptism, and that the Spirit of regeneration is given by that rotten oil which they presumed to bring
in without the word of God.

This was once the custom, that the children of Christians after they had grown up were stood up before
the bishop that they might fulfill that duty which was required of those adults who were offering them for
baptism....Therefore, those who had been initiated at baptism as infants, because they had not then performed a
confession of faith before the Church towards the end of childhood -- or as adolescence was beginning -- were
again presented by the parents, were examined by the bishop according to a formula of catechism which people
held definite and universal. But so that this action, which otherwise deservedly ought to have been weighty and
holy, might have all the more of reverence and dignity, the ceremony of the imposition of hands was also being
used.

Martin Bucer (1491-1551)

...it is ordered in this place that no one be admitted to holy communion unless he or she has been
confirmed. This precept will be exceedingly salutary if also people be not solemnly confirmed unless they have
confirmed the confession of their mouth with a proper life, and if it can be known also from their morals that
they are making a confession of their own faith and not another's.

The Council of Trent (1547)

If people say that confirmation of the baptized is an idle ceremony and not rather a true and proper
sacrament, or that once it was nothing other than a kind of catechesis by which those close to adolescence
explained the reasoning of their faith before the assembly, let them be accursed.

EASTERN RITES
Baptismal Formulae
Armenian Rite:
N is Baptized in the name of the Father, Son, and Holy Spirit, redeemed by the
blood of Christ from the slavery of sin, received the freedom of adoption as son of the
 36

heavenly Father, having become a co-heir with Christ, and a temple of the Holy Spirit.
Now and ever and for eternity (x3).
Byzantine Rite:
N is Baptized in the name of the Father, Amen [1st immersion] and the Son,
Amen [2nd immersion] and the Holy Spirit Amen [3rd immersion].
Coptic Rite:
I baptize you, son/daughter of N in the name of the Father [1st immersion] and the
Son [2nd immersion] and the Holy Spirit [3rd immersion].
Ethiopian Rite:
As above (see Coptic)
East Syrian:
N is Baptized in the name of the Father, Amen [1st immersion] and the Son,
Amen [2nd immersion] and the Holy Spirit Amen [3rd immersion].
West Syrian:
N is Baptized in the name of the Father, Amen [1st immersion] and the Son,
Amen [2nd immersion] and the Holy Spirit Amen [3rd immersion] in life eternal.
Maronite:
I baptize you N, lamb in the flock of Christ, in the name of the Father and the Son
and the Holy Spirit.
 37

Chrismation Formulae
Armenian Rite:
Forehead: A fragrant oil poured out in the name of the Christ, the seal of heavenly
gifts.
Eyes: The seal which is in the name of Christ, may it enlighten your eyes, that you
may not ever sleep in death.
Ears: May the anointing of holiness be for you unto hearing of the divine
commandments.
Nostrils: May this seal of Christ be to you for the sweet smell from life to life.
Mouth: May this seal be to you a watch set before your mouth and a door to keep
your lips.
Hands: May this seal of Christ be for you a means of doing good, of virtuous
actions and living
Backbone: May this seal which is in the name of Christ be for you a shield and
buckler, whereby you may be able to quench all the fiery darts of the evil one.
Feet: May this divine seal guide your steps aright unto life immortal.
Byzantine Rite:
The Seal of the Gift of the Holy Spirit
Coptic Rite:
In the name of the Father and the Son and the Holy Spirit. An unction of the grace
of the Holy Spirit. An unction of the pledge of the kingdom of heaven. An unction of
participation in eternal and immortal life. A holy unction of Christ our God, and a seal
that should not be loosed. The perfection of the grace of the Holy Spirit, and the
breastplate of the faith and the truth. You are anointed, son/daughter of N with holy oil,
in the Name of the Father and the Son and the Holy Spirit.
Ethiopian Rite:
As above (see Coptic)
East Syrian:
N is baptized and completed in the name of the Father and the Son and the Holy
Spirit for ever.

West Syrian:
N is signed with the holy chrism, the sweet smell of Christ, the mark of true faith,
the many gifts of the Holy Spirit, in the name of the Father and the Son and the Spirit,
living and holy, in life eternal. Amen.
Maronite:
God omnipotent, Father of our Lord Jesus Christ, you who regenerated him/her
through water and Holy Spirit, the same may you anoint with the salvific chrism, in
Christ Jesus our Lord, for life eternal.

BYZANTINE RITE
Catechesis
1. The Inscription
2. The Exorcisms
3. The Renunciation and the Adherence
4. Call to Baptism
 38

Baptism Proper
1. Baptism
Enarxis and Petitions
Prayer of Invocation for the Consecration of the waters
Prayer over the "Oil of Gladness"
The Anointing of the font and the Catechumenate with the Oil of Gladness
Baptism with 3 immersions
Singing of Psalm 31(32)
2. Chrismation
Prayer for the administration of Chrism
Anointing with the Chrism
Robing
3. Eucharist
The Baptismal Trisagion (Gal. 3:27) and procession
The Readings (Rom. 6:3-11; Mt. 28:16-20)
The Fervent Litany
Holy Communion
4. The Rites of the Eighth Day
The Ablution
Tonsure and the Laying on of hands
Dismissal
Pre-Baptismal Rites:
*Service of the First Day of Birth
*Rite of the Eighth Day-The Naming of the Child
*Rite of the 40th Day
 39

THEO 60403 Vatican I Profession of Faith (Johnson)

I, N.N.,...years of age, born outside the Catholic Church, have held and believed errors contrary to her teaching.
Now, enlightened by divine grace, I kneel before you, Reverend Father N.N., having before my eyes and touching
with my hands the holy Gospels; and with a firm faith I believe and profess each and all the articles that are
contained in the Apostles' Creed, that is: I believe in God...., and life everlasting. Amen. I admit and embrace most
firmly the apostolic and ecclesiastical traditions and all the other constitutions and prescriptions of the Church. I
admit the sacred Scriptures according to the sense which has been held and is still held by Holy Mother Church,
whose duty it is to judge the true sense and interpretation of the sacred Scriptures, and I shall never accept or
interpret them except according to the unanimous consent of the Fathers. I profess that the sacraments of the New
Law are, truly and precisely, seven in number, instituted for the salvation of mankind, though all are not necessary
for each individual: baptism, confirmation, Eucharist, penance, extreme unction, holy orders, and matrimony. I
profess that all confer grace and that of these baptism, confirmation, and holy orders cannot be repeated without
sacrilege. I also accept and admit the ritual of the Catholic Church in the solemn administration of all the above
mentioned sacraments. I accept and hold, in each and every part, all that has been defined and declared by the
Sacred Council of Trent concerning original sin and justification. I profess that in the Mass is offered to God a true,
real, and propitiatory sacrifice for the living and the dead; that in the holy sacrament of the Eucharist is really, truly,
and substantially the Body and Blood together with the Soul and Divinity of our Lord Jesus Christ, and that there
takes place what the Church calls transubstantiation, that is, the change of all the substance of the bread into the
Body and of all the substance of the wine into the Blood. I confess also that in receiving under either of these
species one receives Jesus Christ, whole and entire. I firmly hold that purgatory exists and that the souls detained
there can be helped by the prayers of the faithful. Likewise I hold that the saints, who reign with Jesus Christ,
should be venerated and invoked, that they offer prayers to God for us, and that their relics are to be venerated. I
profess firmly that the images of Jesus Christ and of the Mother of God, ever Virgin, as well as of all the saints,
should be given due honor and veneration. I also affirm that Jesus Christ left to the Church the faculty to grant
indulgences and that their use is most salutary to the Christian people. I recognize the holy, Roman, Catholic, and
Apostolic Church as the mother and teacher of all the Churches and I promise and swear true obedience to the
Roman Pontiff, successor of Saint Peter, Prince of the Apostles, and Vicar of Jesus Christ. Besides I accept, without
hesitation, and profess all that has been handed down, defined, and declared by the sacred canons and by the general
councils, especially by the Sacred Council of Trent and by the Vatican General Council, and in a special manner
concering the primacy and infallibility of the Roman Pontiff. At the same time I condemn and reprove all that the
Church has condemned and reproved. This same Catholic faith, outside of which nobody can be saved, which I now
freely profess and to which I truly adhere, the same I promise and swear to maintain and profess, with the help of
God, entire, inviolate, and with firm constancy until the last breath of life; and I shall strive, as far as possible, that
this same faith shall be held, taught, and publicly professed by all those who depend on me and by those of whom I
shall have charge. So help me God and these holy Gospels.2

2The 1964 English Ritual: Collectio Rituum (Collegeville: The Liturgical Press, 1964), pp. 193-195.
For "the uneducated and for those who do not have the religious development to understand the longer
formula," the following "Alternative Form" was also provided: "I, N.N., touching with my hands God's
holy Gospels, enlightened by divine grace, profess the faith which the Catholic, Apostolic, Roman Church
teaches. I believe that Church to be the one true Church which Jesus Christ founded on earth, to which I
submit with all my heart. I believe in God...., and life everlasting. Amen. I profess that seven sacraments
were instituted by Jesus Christ for the salvation of mankind, namely, baptism, confirmation, Eucharist,
penance, extreme unction, holy orders, and matrimony."
 40

CONTEMPORARY INITIATION RITES: ROMAN

I. Publication of Rites:
- Baptism of Children: 1969
- Confirmation: 1971
- RCIA, 1972 (final form in 1985; mandatory in U.S. from 1988 on)
II. "Normativity" of RCIA
"The three sacraments of initiation...closely combine to bring us, the faithful of Christ
to his full stature" (2)
Images: Paschal Mystery (1:6); Adoption/Rebirth (2:5) - but not of primary emphasis
Confirmation seen as "completing" baptism and bringing a special gift of the Holy Spirit
III. RCIA: 4 Periods; 3 Liturgical Steps
PERIODS LITURGICAL STEPS
1. Evangelization and Precatechumenate

A. Entrance to Catechumenate
2. Catechumenate (1 year in U.S.)
Various Rites and Dismissals
B. Election or Enrollment

3. Purification and Enlightenment (Lent)

C. Rites of Initiation at Easter Vigil

4. Mystagogia (1 year in U.S. with monthly
assemblies expected)
IV. Adaptations and Problems
 41

THEO 60403 : Rites of Christian Initiation (Johnson)

STRUCTURE AND CONTENTS OF THE EASTER VIGIL

BEFORE THE MISSAL OF PAUL VI
(Restored to Holy Saturday night by Pope Pius XII in 1951 as a "one year" experiment -
had been celebrated on Holy Saturday morning since promulgation of Missal of Pius V in
1570; Pius V had forbidden all afternoon and evening masses in 1566).
A. LIGHT
1. Blessing of New Fire
2. Blessing of the Paschal Candle
3. Solemn procession (Lumen Christi/Deo Gratias) and Praeconium Paschale (Exsultet)
B. VIGIL READINGS (Prior to Pius XII's reform there were 12 Old Testament readings:
Before 1951 1951 to 1969
1. Gen. 1:1-31; 2:1-2 Gen. 1:1-31; 2:1-2
2. Gen. 5;6; 7 and 8
3. Gen. 22:1-19
4. Exodus 14:24-31; 15:1 (with tract: Exodus 14:24-31; 15:1
Ex. 15:1-2) (with canticle: Ex. 15:1-2)
5. Isaiah 54:17; 55:1-11
6. Baruch 3:9-38
7. Ezekiel 37:1-14
8. Isaiah 4:1-6 (with tract: Isa. 5:1-2) Isaiah 4: 2-6 (with canticle:
Isa.5:1-2)
9. Exodus 12:1-11
10. Jonah 3:1-10
11. Deuteronomy 31:22-30 (with tract: Deuteronomy 31:22-30 (with
Deut. 32:1-4 canticle: Deut. 32:1-4)
12. Daniel 3:1-24

C. BAPTISMAL RENEWAL
1. First Part of the Litany of the Saints
2. Blessing of Baptismal Waters
3. Renewal of Baptismal Promises
4. Second Part of the Litany of the Saints
D. SOLEMN MASS OF THE PASCHAL VIGIL
1. Begins with Kyrie
2. Includes Liturgy of the Word (with Col. 3:1-4 as Epistle and Matthew 28:1-7 as Gospel
3. After Reception of Communion shortened form of Office of Lauds celebrated.
CELEBRATING INITIATION AT THE PASCHAL VIGIL (ROMAN RITE)
Structure of The Easter Vigil in the Missal of Paul VI:
I. Solemn Beginning of the Vigil: The Service of Light
 42

1. Blessing of the Fire and Lighting of the Candle

2. Procession
3. Easter Proclamation (Exsultet)
II. Liturgy of the Word (expanded to 7 OT readings from the 4 of Pius XII's 1951 restored vigil,
but reduced from the 12 OT readings of the Missal of Pius V)
1. Genesis 1:1-2:2
Psalm 104:1-2, 5-6, 10, 12, 13-14, 24, 35 or Psalm 33: 4-5, 6-7, 12-13, 20-22
2. Genesis 22:1-18
Psalm 16: 5, 8, 9-10, 11
3. Exodus 14:15-15:1
Canticle: Exodus 15:1-2, 3-4, 5-6, 17-18
4. Isaiah 54:5-14
Psalm 30:2, 4, 5-6, 11-12, 13
5. Isaiah 55:1-11
(Psalm) Isaiah 12:2-3, 4, 5-6
6. Baruch 3:9-15, 32-4:4
Psalm 19: 8-9, 10, 11
7. Ezekiel 36:16-28
Psalm 42:3, 5; 43:3-4 or Psalm 51:12-13, 14-15, 18-19; NOTE: if baptism
is celebrated then response is as after reading #5 (is the assumption that not all readings
will be used?)
Gloria
Opening Prayer
8. Epistle - Romans 6:3-11
Alleluia Psalm 118: 1-2, 16, 17, 22-23
9. Gospel - Matt. 28:1-10; Mark 16:1-8; or Luke 24:1-12
Homily
III. Liturgy of Baptism
1. Litany of the Saints (omitted if no candidates for baptism)
2. Blessing of Water
3. Baptism and Confirmation (if no candidates then renewal of baptismal promises and
sprinkling)

IV. Liturgy of the Eucharist (Begins at the Preparation of the Gifts)

 43

TYPES OF CONVERSION
GENERAL (NATURAL) CONVERSIONS:
1. AFFECTIVE CONVERSION: turning to face one's disordered affectivity to
responsible cultivation of a healthy, balanced, aesthetically sensitive emotional life.
2. INTELLECTUAL CONVERSION: turning from mere acquiescence to a
commitment toward validating one's beliefs within adequate frames of reference and in
ongoing dialogue with other truth seekers;
3. MORAL CONVERSION: turning to a commitment to measure the motives and
consequences of personal choices against ethical norms and ideals that both lure the
conscience to selfless choices and that judges its relapses into irresponsible selfishness.
4. SOCIOPOLITICAL CONVERSION: turning to a commitment to collaborate with
others in the reform of unjust social, economic, and political structures -- seeking to
empower the oppressed to demand and to obtain their rights from their oppressors
RELIGIOUS CONVERSION:
TRANSVALUES the Four General Types (as "grace perfects nature") into:
AFFECTIVE - as zeal and enthusiasm for the sake of the kingdom of God; healing of
the emotions, facing one's own "demons" and "neuroses"; proper orientation of the
passions and loves in God and the divine vision of the world
INTELLECTUAL - as becoming mature THINKING Christians; development of the
life of the mind - the opposite of "Fundamentalism"
MORAL - as following Christ as new ethical norm and center
SOCIOPOLITICAL - prophetic character of Christian life, grounded in the Gospel's
call to justice and peace

QUESTION: Into what kind of "Converted Communities" are we initiating people?

See Donald Gelpi, S.J., Committed Worship, A Sacramental Theology for Converting
Christians , vol. 1: Adult Conversion and Initiation (Collegeville: Michael Glazier,
1993), pp. 1-181.

IMPORTANT BUT NEGLECTED NORMS

FROM THE
National Statutes for the Catechumenate ,
Approved by the National Conference of Catholic Bishops, November 11, 1986
 44

2. The term "catechumen" should be strictly reserved for the unbaptized who have been
admitted into the order of catechumens; the term "convert" should be reserved strictly for those
converted from unbelief to Christian belief and never used of those baptized Christians who
are received into the full communion of the Catholic Church.
6. The period of catechumenate....should extend for at least one year of formation, instruction,
and probation....
24. After the immediate mystagogy or postbaptismal catechesis during the Easter season, the
program for the neophytes should extend until the anniversary of Christian initiation, with at
least monthly assemblies of the neophytes for their deeper Christian formation and
incorporation into the full life of the Christian community.
30. Those who have already been baptized in another Church or ecclesial community should not
be treated as catechumens or so designated....
33. It is preferrable that reception into full communion not take place at the Easter Vigil lest
there be any confusion of such baptized Christians with the candidates for baptism, possible
misunderstanding of or even reflection upon the sacrament of baptism celebrated in another
Church or ecclesial community, or any perceived triumphalism in the liturgical welcome into the
Catholic eucharistic community.
34. [If reception into full communion takes place at the Easter Vigil]: A clear distinction should
be maintained during the celebration between candidates for sacramental initiation and
candidates for reception into full communion, and ecumenical sensitivities should be carefully
respected.
35. The "Rite of Reception into the Full Communion of the Catholic Church" respects the
traditional sequence of confirmation before eucharist. When the bishop, whose office it is to
receive adult Christians [= catechetical age of 7 up] into full communion of the Catholic
Church...entrusts the celebration of the rite to a presbyter, the priest receives from the law itself
(canon 883.2) the faculty to confirm the candidate for reception and is obliged to use it...; he may
not be prohibited from exercising the faculty. The confirmation of such candidates for
reception should not be deferred, nor should they be admitted to the eucharist until they
are confirmed.
 45

THEO 60403 (Johnson)

Major Moments of Christian Initiation (Roman Catholic, Lutheran (Evangelical Lutheran
Church in America ) and Episcopal, USA)

Roman Catholic Episcopal Lutheran

(RCIA) (Book of Occasional (Occasional Service Book
Services ) and Welcome to Christ )
Precatechumenate Inquirer's Class Inquirer's Class
Rite of Admission of Welcome to Inquirers
Becoming Catechumens Catechumens to the Catechumenate
The Catechumenate Prayers during the Prayers of
Catechumenate Encouragement
Rite of Enrollment of Candidates Enrollment of Candidates
Election or Enrollment for Baptism (at beginning for Baptism (at beginning
of Names (at beginning of Lent or Advent) of Lent)
of Lent)
Scrutinies and Presentations Prayers during candidacy Blessing of Candidates for
Baptism
Preparatory Rites
Easter Vigil Easter Vigil Easter Vigil
Initiation Rites Initiation Rites Initiation Rites
Postbaptismal Mystagogia Incorporation Affirmation of the
Vocation of
the Baptized in the World
 46

ELCA on "Eucharistic Hospitality"

Principle
49 Believing in the real presence of Christ, this church practices eucharistic hospitality.
All baptized persons are welcomed to Communion when they are visiting in the
congregations of this church.
Application
49a Admission to the sacrament is by invitation of the Lord, presented through the
Church to those who are baptized.(86) It is a sign of hospitality to provide a brief written
or oral statement in worship which teaches Christ's presence in the sacrament. This
assists guests to decide whether they wish to accept the Lord's invitation. In the exercise
of this hospitality, it is wise for our congregations to be sensitive to the eucharistic
practices of the churches from which visitors may come.
Application
49b When a wedding or a funeral occurs during a service of Holy Communion,
Communion is offered to all baptized persons.
Lutherans Long for Unity at Christ's Table
Principle
50 Because of the universal nature of the Church, Lutherans may participate in the
eucharistic services of other Christian churches.
Background
50a This church's ongoing ecumenical dialogues continue to seek full communion with
other Christian churches.
Application
50b When visiting other churches Lutherans should respect the practices of the host
congregation. A conscientious decision whether or not to commune in another church is
informed by the Lutheran understanding of the Gospel preached and the sacraments
administered as Christ's gift.
Application
50c For Lutheran clergy to be involved as presiding or assisting ministers in the
celebration of Holy Communion in other churches, a reciprocal relationship between the
denominations involved should prevail.(87)
ELCA on "Communion of the Baptized"

The Holy Communion is Given to the Baptized

Principle
37 Admission to the Sacrament is by invitation of the Lord, presented through the Church
to those who are baptized.(65)
Application
37a When adults and older children are baptized, they may be communed for the first
time in the service in which they are baptized. Baptismal preparation and continuing
catechesis include instruction for Holy Communion.
Background
37b Customs vary on the age and circumstances for admission to the Lord's Supper. The
age for communing children continues to be discussed and reviewed in our
congregations. When "A Report on the Study of Confirmation and First Communion"(66)
was adopted, a majority of congregations now in the Evangelical Lutheran Church in
America separated confirmation and reception of Holy Communion and began inviting
children to commune in the fifth grade. Since that time a number of congregations have
 47

continued to lower the age of communion, especially for school age children. Although A
Statement on Communion Practices [1978] (67) precluded the communion of infants,
members and congregations have become aware of this practice in some congregations of
this church, in historical studies of the early centuries of the Church, in the Evangelical
Lutheran Church in Canada, and in broader ecumenical discussion.
Application
37c Baptized children begin to commune on a regular basis at a time determined through
mutual conversation that includes the pastor, the child, and the parents or sponsors
involved, within the accepted practices of the congregation. Ordinarily this beginning
will occur only when children can eat and drink, and can start to respond to the gift of
Christ in the Supper.
Application
37d Infants and children may be communed for the first time during the service in which
they are baptized or they may be brought to the altar during communion to receive a
blessing.
Application
37e In all cases, participation in Holy Communion is accompanied by catechesis
appropriate to the age of the communicant. When infants and young children are
communed, the parents and sponsors receive instruction and the children are taught
throughout their development.
Background
37f Catechesis, continuing throughout the life of the believer, emphasizes the sacrament
as gift, given to faith by and for participation in the community. Such faith is not simply
knowledge or intellectual understanding but trust in God's promises given in the Lord's
Supper ("for you" and "for the forgiveness of sin") for the support of the baptized.
Application
37g When an unbaptized person comes to the table seeking Christ's presence and is
inadvertently communed, neither that person nor the ministers of Communion need be
ashamed. Rather, Christ's gift of love and mercy to all is praised. That person is invited to
learn the faith of the Church and to receive the gift of Baptism.

The Age of First Communion May Vary

Principle
38 Common mission among the congregations of this church depends on mutual respect
for varied practice in many areas of church life including the ages of first Communion.
Background
38a "In faithful participation in the mission of God in and through this church,
congregations, synods, and the churchwide organization--as interdependent expressions
of this church--shall be guided by the biblical and confessional commitments of this
church. Each shall recognize that mission efforts must be shaped by both local needs and
global awareness, by both individual witness and corporate endeavor, and by both
distinctly Lutheran emphases and growing ecumenical cooperation."(68)
Background
38b There is no command from our Lord regarding the age at which people should be
baptized or first communed. Our practice is defined by Christ's command ("Do this"),
Christ's twin promises of his presence for us and for our need, and the importance of
 48

good order in the Church. In all communion practices congregations strive to avoid both
reducing the Lord's Supper to an act effective by its mere performance without faith and
narrowing faith to intellectual understanding of Christ's presence and gifts. Congregations
continually check their own practices and statements against these biblical and
confessional guides.
Application
38c Congregations of this church may establish policies regarding the age of admission to
Holy Communion.They also may grant pastoral exceptions to those policies in individual
cases which honor and serve the interdependence (koinonia) of congregations of this
church.
Application
38d Out of mutual respect among congregations, children who are communing members
of a congregation of this church who move to a congregation with a different practice
should be received as communing members (perhaps as a pastoral exception to the
congregation's general policy). They and their parents also should be respectful of the
traditions and practices of their new congregation. Even if transferring children have
received education appropriate to their age in a former parish, the new congregation's
program of instruction is also to be followed.