Bellarmine · De Controversiis · On the Sacrament of Baptism
Chapter 24: On the Ceremonies of Baptism; and the Twelve Ceremonies Before It
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. III, De Sacramento Baptismi, the second general controversy on the sacraments. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
Chapter 24. On the Ceremonies of Baptism
Of the ceremonies of those to be baptized Thomas Waldensis writes at length, volume 3, On the Sacramentals, title 5, chapter 45 and the seven following, against John Wyclif, who rejected almost all the rites and ceremonies of the Catholic Church about Baptism. Almost the same ceremonies are handed down and explained by the Roman Order; Alcuin in the book On the Divine Offices, the chapter on Holy Saturday; Amalarius, book 1 On the Church's Offices; and Rabanus, book 1 On the Institution of Clerics; and of the ancients Cyril in the catecheses, and Ambrose in the books On the Sacraments.
The heretics of this time too condemn the same rites, with very few excepted, and especially John Calvin, book 4 of the Institutes, chapter 15, section 19, and Illyricus, Century 1, book 2, chapter 6, and Century 2, chapter 6; who yet bring no other argument than that these rites are not commended in the divine letters, either by precept or by example.
But we object two things to them. First, that they themselves too prescribe something in the administration of Baptism which they did not find in the sacred letters. For in the booklet on the form of administering the sacraments Calvin prescribes: first, that the infant be brought to Baptism on the Lord's day, or at least on another day on which the people come together in church for the sermon, so that Baptism may be done before the people. Second, that those who bring the infants be asked whether they promise that they will instruct those infants, when they have grown up, in the teaching of faith and morals; and when the promise has been made, that the Baptism proceed. Third, that a name be given to the infant to be baptized. Fourth, that the form of the sacrament be pronounced in the native tongue. Fifth, that the creed be recited, and the Lord's Prayer, and other prayers. But he will find none of these in Scripture. The Lutherans add also the renunciation of Satan and his pomps, as is plain from the Saxon Agenda and other like books. Hence Illyricus too does not dare to reject the renunciation, Century 1, book 2, chapter 6, column 497; and Chemnitz himself too, in part 2 of the Examination, page 210, examining canon 7 on Baptism, admits that the renunciation is to be put forward in the course of baptizing. Lastly Luther in his catechism willed that the sign of the cross should also be drawn on the forehead and breast of the one to be baptized. But I would wish any of these to be shown by testimonies or examples of the divine letters. For the Scriptures record the Baptism of many thousands, Acts 2 and 4; likewise of the eunuch of the queen of the Ethiopians, Acts 8; of St. Paul, Acts 9; of Cornelius, Acts 10; of Lydia and of the keeper of the prison, Acts 16; and of the twelve men of Asia, Acts 19; but no mention of the Lord's day, nor of the church, or of the gathering of the people, or of the giving of a name, or of sponsors and the promise, or of the Lord's Prayer and the Apostles' Creed, or even of the sign of the cross; all of which the Centuriators too noted are not had in the Scriptures, Century 1, book 2, chapter 6, columns 496 and 497. Nor does it go against this that the Lord's Prayer is in the Scriptures, and the Creed, at least as to its sense. For it is not had in Scripture that these are to be recited in Baptism; nay, no prayer is read as made in so many places of Scripture where the baptisms noted above are narrated. Either, then, let the adversaries reject all ceremonies whatever, and baptize only by sprinkling water and reciting the words; or else let them look for other arguments with which to attack the rites approved by the Church.
Second, we object to them the testimony of the ancient Church. For all the rites which we now use are most ancient, and either came down from the tradition of the apostles or were instituted by the holiest Fathers, whose authority, especially now confirmed through so many ages, ought to weigh more with us than the clamours of the innovators, since they can prove nothing done by us against the sacred letters. This alone, then, will have to be done by us: to bring testimonies of antiquity for the single rites. And that this may be done more easily, we will divide the ceremonies of Baptism into three classes. For some go before Baptism, some accompany it, some follow it.
Chapter 25. The Ceremonies Before Baptism Are Twelve
The first ceremony is that the catechumens who wish to be baptized give in their names, and from that time are called competentes, or the elect, and are received by the Church to be instructed and prepared for Baptism. Hence there are two kinds of catechumens (as Rabanus teaches in the place noted). One of those who hear the sermons and wish to become Christians but have not yet asked for Baptism; and these are called hearers. The others ask for Baptism, and are called competentes, or the elect. For St. Leo, letter 4, chapters 5 and 6, calls them elect, as they are also called in the Roman Order; but Augustine ordinarily calls them competentes. For so he says, in the book On the Care to Be Had for the Dead, chapter 12: “Easter was approaching; he gave in his name among the other competentes.” See also book 9 of the Confessions, chapter 6; On Faith and Works, chapter 6; and sermon 116 de tempore, which is to the competentes. Jerome uses the same name in the letter to Pammachius on the errors of John of Jerusalem.
The second ceremony is the scrutiny; by which name is properly signified a certain examination and searching, whether the competentes believe firmly and sincerely; yet this name contains also the catechism and the exorcism, and all the ceremonies which are done from the day on which they gave in their names up to the day on which they are baptized. And seven scrutinies are made, of which the chief is the third, and it is usually made on the Wednesday after the fourth Sunday of Lent; for then almost all the ceremonies of which we will speak shortly are done, as is plain from the authors cited above. Further, not only the Roman Order, Alcuin, Amalarius and Rabanus use this word scrutiny, but also older writers: Augustine in the book On Faith and Works, chapter 6, and Leo in letter 4 to the bishops of Sicily, chapter 6.
The third is the renunciation of Satan and his works, which is often repeated, both in the scrutinies and also afterwards, a little before Baptism itself; and it without doubt came down from the tradition of the apostles. For Clement mentions it, book 7 of the Constitutions, chapters 41 and 42, and Dionysius the Areopagite, On the Church Hierarchy, the chapter on Baptism. Tertullian, in the book On the Shows, chapter 4, when he says: “Having entered the water, we profess the Christian faith in the words of its law; we testify with our mouth that we have renounced the devil and his pomp and his angels.” He has like things in the book On Idolatry, and in the book On the Soldier's Crown, where he proves by this argument above all that a Christian ought not to become a soldier of a heathen emperor, lest he be forced to defend the temples of the demons whom he renounced in Baptism.
The same ceremony is mentioned also by Cyprian in the book On the Twofold Martyrdom; Origen, homily 12 on Numbers; Cyril, mystagogical catechesis 1; Basil in the book On the Holy Spirit, chapters 11 and 27; Chrysostom, homily 21 to the people; Ambrose, book 1 On the Sacraments, chapter 2, and book 2, chapter 7; Jerome on Amos 6; Augustine, book 1 On the Creed to the Catechumens, chapter 1, and book 1 On the Merits and Remission of Sins, chapter 34.
The fourth ceremony is the profession of faith, which, being asked, they answer rather often, and afterwards too, on the very day of Baptism, pronounce publicly, reciting the creed. Clement and Dionysius mention this ceremony in the places cited. Likewise Origen, homily 5 on Numbers; Cyprian, book 1, letter 12; Cyril, catechesis 1; Hilary, canon 15 on Matthew; Jerome in the dialogue against the Luciferians; Epiphanius in the Ancoratus; and Augustine, the book On Faith and Works, chapter 11, and book 8 of the Confessions, chapter 2. Where he relates the story of Victorinus when he was baptized, to whom, when the presbyters offered that he might, if he wished, recite the creed of faith privately, he preferred to pronounce the faith publicly from a raised place, according to custom.
The fifth is the sign of the cross on the forehead and breast; for in each of the scrutinies the sign of the cross is imprinted on them, either by the presbyters or by the clerics. Dionysius mentions this ceremony in the place cited; Basil, in the book On the Holy Spirit, chapter 27, where he puts this ceremony among the apostolic traditions, as also the renunciation and the other things that are done in Baptism. Augustine, in the book On Catechizing the Uninstructed, chapter 20, addressing a catechumen to be instructed on the first day: “With the sign of the cross,” he says, “you are today to be signed on the forehead, as on a doorpost.” See the same in letter 118, on Psalm 30, sermon 2, tractates 3 and 50 on John, and sermon 19 on the saints.
The sixth ceremony is the exorcism, that is, an adjuring of the demons made with certain prayers, that they may depart from the man to be baptized. This above the others Calvin laughs at as empty and feigned, book 4 of the Institutes, chapter 15, section 19. But we can easily show from the books of almost all the ancient Fathers all that the Church still keeps at this time about exorcisms.
For in the first place that the Church received from God the power of restraining demons through exorcisms is testified by the most ancient Fathers: as Justin in the dialogue with Trypho: “They,” he says, “adjured by us through the name of Jesus Christ, obey.” Tertullian has the same in the book On the Soldier's Crown, in the book to Scapula, in the Apology, chapter 23, and in the book On the Shows. Cyprian in the book to Demetrian: “O,” he says, “if you would hear and see them when they are adjured by us, and tortured with spiritual scourges, and are forced out by the torments of words.” Minucius has similar things in the Octavius; Lactantius, book 2, chapter 16, where he also says that the demons, asked their name by the exorcists, answer by what name they are called. Which thing Bede too mentions, on Luke 8. See also the same Lactantius, book 4, chapter 27, and book 5, chapter 22; Augustine, book 10 of the City of God, chapter 22. Lastly (to leave out countless others) Prudentius too sang so in the Apotheosis against the Jews:
Apollo is tortured,
seized by the name of Christ, nor can he bear the thunderbolts of the word.
The bishop of the Lord has thundered: Flee, crafty serpent,
strip yourself from these limbs, and loose your hidden coils.
Amid these words Mercury, burning in the midst,
wails, and Jupiter sighs for the fires he knows.
Then, that there is in the Church not only the gift of certain saints but also the ordinary office of exorcizing and restraining demons is testified by the ancient councils, of Antioch, canon 10, the Fourth of Carthage, canon 7, and of Laodicea, canon 26; and by the most ancient Fathers, as Cyprian, book 4, letter 7, and Cornelius in the letter to Fabius of Antioch, in Eusebius, book 6 of the History, chapter 43.
Third: that exorcisms were not any prayers at the will of the exorcist, but fixed prayers prescribed by the Church, which are properly called exorcisms, is plain from the Fourth Council of Carthage, canon 7, and from John the Micrologus, the book On Church Observances, chapter 7, where he also notes that exorcisms do not end, as the other prayers do, “Through Christ our Lord,” but, “Through him who is to come to judge the world by fire,” because the demons fear most of all the day of the last judgment.
Fourth, that exorcisms are put before Baptism is testified by Dionysius in the place noted, and by Nazianzen in the oration on holy Baptism: “Do not spit upon,” he says, “the cure of exorcism; for it too is of native sincerity,” and so on. Cyril, catechesis 1: “Receive the heavenly treasure, and busy yourself zealously in the exorcisms.” He repeats the same more fully in the preface to the catecheses. See also Cyprian, book 4, letter 7; Ambrose, book 1 On the Sacraments, chapter 5; Optatus, book 4 against Parmenian; Augustine, the book On Faith and Works, chapter 6, and book 2 On Marriage and Concupiscence, chapter 18, where he says that this very custom is in the whole Church; Celestine I, letter 1, chapter 12; and lastly Leo I, letter 4, chapter 7, where he says that according to the apostolic rule catechumens are to be searched by exorcisms.
The seventh ceremony is the breathing out upon them, which indeed is joined to the exorcisms. For both by the words of the exorcisms the demons are driven out, and by the ceremony of breathing out their expulsion is signified; and at the same time is signified the breathing in of the good Spirit, whom men receive when the evil spirit departs. Augustine, book 6 against Julian, chapter 2: “The Church,” he says, “would neither exorcize nor breathe out upon the children of the faithful if she did not rescue them from the power of darkness and from the prince of death.” And below: “You were afraid to mention this, as if you yourself would have to be breathed out upon by the whole world, had you been willing to contradict this breathing out by which the prince of the world is cast out from little ones.” He repeats similar things in book 2 On Original Sin, chapter 40; book 2 On Marriage and Concupiscence, chapters 17 and 18; and book 5 of the Hypognosticon, near the end.
Ambrose, in the book On Those Who Are Initiated into the Mysteries, chapter 1: “Take,” he says, “the odour of eternal life breathed upon you.” Nor can this ceremony be laughed at unless the Lord himself is laughed at, who in John 20 willed to use a like ceremony when he gave the apostles the Holy Spirit; for he breathed on them. The second general council, canon 7, mentions the same ceremony.
The eighth ceremony is the tasting of salt. For salt is given to the catechumens to taste, as appears from Origen, homily 6 on Ezekiel, and from the Third Council of Carthage, canon 5. And perhaps Augustine alluded to this salt when he says of himself as a boy, book 1 of the Confessions, chapter 11: “I was already being signed with the sign of his cross, and seasoned with his salt.” Blessed bread was also given in place of the Eucharist, as Augustine testifies, book 2 On the Merits and Remission of Sins, chapter 26. Although it is also established from the Council of Carthage cited that the salt itself was given them in place of the Eucharist.
The ninth is when the nostrils and ears are touched with spittle, and it is said to them, “Ephpheta,” that is, “Be thou opened.” This Calvin wonders at greatly and spits upon; but Ambrose approves and explains it, book 1 On the Sacraments, chapter 1, and On Those Who Are Initiated into the Mysteries, chapter 1, where he also brings the example of the Lord, who in Mark 7 touched with spittle the tongue of the dumb man and the ears of the deaf, and said, “Ephpheta.” To Calvin, then, asking why we also touch with spittle the nostrils and ears of catechumens, let us answer that he should tell us why the Lord touched with spittle the tongue and ears of the dumb and deaf man, Mark 7, and the eyes of the man born blind, John 9. For surely the Lord could have cured both without these ceremonies.
The tenth ceremony is the laying on of hands and the priestly blessing. Dionysius mentions this in the place noted, and Clement, book 7 of the Constitutions, chapter 39, and the Fourth Council of Carthage, canon 85. Likewise Cyprian, relating the acts of the Council of Carthage in the testimony of Vincent of Thibaris, asserts that the laying on of hands with exorcisms ought to go before the regeneration of Baptism. Augustine, book 2 On the Merits and Remission of Sins, chapter 26: “Catechumens,” he says, “I think are sanctified after a certain manner of their own through the sign of Christ and the prayer of the laying on of hands.” And this ceremony indeed is most frequent in the divine letters. For both the Lord, Matthew 19, laid hands on little ones, and the apostles almost always added to prayer over any the laying on of hands, as is plain in Acts 8, 9, 19 and elsewhere.
The eleventh is the anointing. For catechumens are anointed with blessed oil before Baptism, on the breast and shoulders, to be anointed afterwards with chrism after Baptism. Clement mentions this anointing, book 3 of the Recognitions (for although this book is of uncertain faith as regards doctrines, yet it is most ancient): “Let each of you,” he says, “be baptized in ever-flowing waters, the name of the threefold blessedness being invoked over him, having first been anointed with oil sanctified by prayer.” Chrysostom, homily 6 on chapter 2 of the letter to the Colossians: “The one to be baptized is anointed in the manner of athletes who are now about to enter the stadium.” Justin, question 137, asks why Christians are anointed twice, once before Baptism and again after Baptism. Ambrose too mentions both anointings, the former in book 1 On the Sacraments, chapter 2, the latter in book 2, chapter 7. Cyril also mentions both, the former in mystagogical catechesis 2, the latter in mystagogical catechesis 3. Augustine too mentions both, sermon 206 de tempore.
The twelfth is abstinence from wine and meat, and also from the marriage act, and other works of penance, not indeed for satisfaction, but that they might come better prepared to the sacrament of Baptism, as is plain from Cyril, catechesis 1; Nazianzen, the oration on holy Baptism; Augustine, the book On Faith and Works, chapter 6; and the Fourth Council of Carthage, canon 85.
Show the Latin (Vives edition, OCR)
CAPUT XXIV.
De cacremoniis Baplismi.
De caeremoniis baplizandorura copiose scribil
Thomas Waiddensis, tom. 3. de Sacramenlalibus ,
tilul. o. cap. 4.').et sequenlib. septera, conlra Joan.
Wiclclum, qui omnes lcre Ecclesiae calliolicae ri-
tus, et cacreuKHiias circa Baplismum, rcjiciebat,
Easdem caeremonias fere tradunl,et explicanl ordo
romanus: Alcuinus in lib. dc divinis ofliciis, cap.
de sabballio sanclo; Amalarius lib. 1. de olTiciis
ecclesiaslicis, ct Rabanus lib. 1. dc insliUitione
clericoriim: et ex vcleribus Cyrilhis in catechesi-
bus, et Ambrosius in lib. de sacraraenlis.
Eosdem rilus, paucissimis exceptis damnant et-
iam haerelici hujus temporis, ac praeserlim Joau.
Calvinus lib. 4. Instil. cap. 15. § 19. et Illyricus
Ciml. 1. IJb. 2. cap, G. et Cenl- 2, cap. G. qui ta-
in(;n non aliud argumenlum proferunl , nisi quod
ritus isli non sint in divinis lileris, nequc praece-
pto. neque exemplo commendati.
Nos aulem illis duo objicimus. Primo, quod ipsi
eliam aliquid pracscribant in adrainislratione Ba-
ptismi. quod in sacris literis non invenerunt. Nam
in libello de formula sacramentorum minislrand(^-
rum, praoscribit Calvinus. Primo , ut inlans adfe-
ralur ad Hai^tismuin die dorainico , aut cerle alio
die, quo populus in Eccicsia ad conciuricra con-
\enit; ut corara populo fiat Baplismus. Secundo ,
ul qui infantes adferunt, inlerrogentur, an spon-
deant, se infantes illos, cum adoleverinl, inslilulu-
ros in doclrina fidei, ct niorum; ct sponsione facla
pergalur in Baptisnio. Tertio, ut nomen iraponatur
infanli bapliznudo. Quarlo, ul forraa sacrainenli
pronuncielur lingua palria. Quinto , ul recilclur
syraboluiii, et oralio dominica, aliaequc preoes.At
nihil horuin in Scriptura inveniet. Luthcrani ad-
dunl etiam abrenunciationem Satanae, et pompa-
rum cjus, ut palct ex agenda saxonica, et aliis si-
railibus.Unde Illyricus eliam non audet rejicere ab-
renunciationera, Cent. 1. lib. 2. cap. G. col.407.
ct ipse etiara Keranilius in 2. par. Exam.pag. 211),
cxaminans canoncm 7. de Baptismo , falclur inier
baplizandum proponendara esseabrenuncialioncni.
Dcnique Lutherus in suo catechismo voluil etiain
pingi signum crucis in fronle et pectore Baptizan-
di. Ego vero oplarein aliiiuid liorum dcmonstrari
lestimoniis,veI cxemplis divinarum lilcrarurn.Nam
Scripturac reccnscnl Baptismum raullorura inil-
lium, Aclor. 2. el4. Ilemcunuchi regiuac Aelhio-
pum, Act. 8. s. Pauli, Act. !). Cornclii Acl. 10. Ly-
diac, el cuslodis carceris, Act. 1G. ct duodeciin
Asianorum, Aclor. ID.sed nulla merilio (ii diei do-
niinicae, neque Ecclcsiac, aut fre(|uciiliae po()i:li,
aut irapositionis norainis,aut susceptorum.ct spon-
sionis, aut precaiionis dominicae el syraboli apo-
stolici, aut eliam signi crucis: qune omnia riolavc-
runl ctiam Ceniuriatorcs, Ccntur. 1. lib. 2. cap. G.
col. 496. ct 497. non haberi in Scripluris. Ncquc
his rcpugnat, quod oralio dominica sit hi Scriplu-
ris, et symbolura, saltcm quoad sensura. Nam iu
Scriplura non habelur. ul rccitcnlur islain Ba|)lis-
mo; imrao nulla precalio lcgilur facta in tot locis
Scriplurae.ubi narranlur Baplismata supra nolata.
Vel igilur adversarii rcjicianl omncs oinnino cae-
remoiiias, et solum bapiizcnt aspcrgcndo aquain ,
ct recitando verba; aut ccrle quaeVant alia argu-
inenla, quibus oppugncnt rilus ab Ecclesia appro-
balos.
Secundo , illis objiciraus testimonium velcris
Ecclesiae.Omnes enim rilus, quibus nunc ulimur,
anliquissimi sun/, et vel ex apostolorum Iradilione
manarunt,vel a sanclissimis Patribus insliluli sunt,
quorum auclorilas.praescrlim lot saeculis jara con-
firmata, plus apud nos valerc debcl, quain novalo-
rum clamores, cum ipsi nihil probare possinta
nobis fieri conlra sacras lileras. Hoc igilur solum
praeslandum erit a nobis, ut adferamus pro singu-
lis ritibus testimonia antiquilalis. Quod ul facifius
ficri possit, dislribuemus caeremonias Baptisrai iii
tres classes. Aliae enim praecedunt Baptisiuura ,
aliae coinitantur, aliac sequuulur.
CAPUT XXV.
Caeremoniae ante Baplismum, sunt
duodeclm.
Prima caeremonia est, quod calechumeni, qui
baptizari cupiunt, dant noiuen suum, el e\ eo tcm-
pore dicunlur competentes, seu eiecii,et recipiuu-
tur ab Ecclesia, ut instruantur, el praeparcnlur ad
Baplismum. lliiic siint (Juo gciicra calechumcno-
rum (ul Uabiinus docct loco iiotalo.) Unum corum,
qui audiunt concioucs, et volunt fieri Christiaui,
sed noudum pclicrunl Baptismum, et ii dicunlur
auditores, seu audienics. Alii peluril Baptisiuum,
cl dicuulur competentcs, seu electi. Nam s. Leo
episl. 4. cap. 5. et G. electos vocat, ut eliain vo-
canlur iu ordine roraano; sed Auguslinus o 'dina-
rie compelentes vocal; sic eniin ait libro dc cura
pro inorluis cap. 12. Pasclia appropinquabal, de-
dtt nomen inler alios compctenles. Vide etiarn
lib. 9. Coufess. cap. G. dc fidc, ct operibus cap.
G. et serin. de lcinporc 11G. qui est ad competen-
tes. Eoih™ noiuiiie utilur Ilieronyinus iu epist. ad
Pammachium , de erroribus Joan. hicrosolymi-
tani.
Secundii cacremonia esl, scrutinium; quo nomi-
nc significalur propric exainen, cl cxiiloralio quac-
dam. an competentes firmiter crcdant, et sinccre:
liiincn coutinct hoc nomcn cliam catechismuin cl
exorcismuiu, ct omnes caeremonias, quae fiunl ab
co di(\ quo noraeii dcdiMUint, usque ad cura diem,
qiio biiptizanlur. Fiuiit autein se|)tera scruliniii,
quoruin priucipalt; cst lertium, el fieri solct fcriii
qiiarta post dominicam quarlam quadriigesimac:
tiiric cnim fiunt fcrc omnes caercmoniac, de qui-
bus luox diccraus, ut piitct ex auctoribus supra ci-
tatis. Porro Iiac vocc scrutinii, non solum ulunlur
201
DL SACIIAMLMO UAPHS.)!!
nnlu rinn;inus, Alcninns, AnKilnrins ol U;il)anns,
seJ tii;nn unlinuiores, Au^inslinus iibro de litie, el
t)|)erilins, i-;i|>. i\. el Leo in ei)isl. S. mi episcopos
SiiMJMe c;i|). t».
Terlia esl, ;ibrenuncialio Salanac. ol operuni o-
jus; (juae saepe repelilur. Inni in scrnlniiis. luni
(ii;im puslea |)aulu ;inle ipsnni H.iplisiiinni. ;if siiie
ilubio de aposloiuM Iraililione ile^criKlil. .\,iin ejtis
nieminil Cleinens lib. 7. conslil. c;ip. 11. el 42.
«i Dionysins areop,iu'ila ile ecclesiasiica liit;r. cap.
ile lljpHsmo. T.-rlnii. in lib. dc sptMiaenlis c;ip. 1.
cuni intinil: Aquain //i;/rcssi, chrifilianam /it/c/zi
in siiae lo(]i!i viTba f^roliUnnur; rcnunciasac nos
diahulo. cl poinpis cjus, cl aiujclis cjus orc no-
,s-//'o conlc^lainur. t^imiii;i luibcl iii lib. dc itlt)li(i;i-
tria, el in hb. tle corona inililis, iibi liuc polissi-
nuiin ;iri:ninenlo prol);il. iioii ilebcro ('liri^li;iiniin
litM-i niililcin im|)or;ili)ris ^uMi[ilis,ne co^Mlnr tlefen-
ilcre thiemonnm lcmpl;i, quibus in IJaplismo rc-
nuiuiavil.
Kjnsile;n cacrciiioni;io ^iporln nicminornnl Cypri-
anus, in lib. de dnplici iiuirlyrio. Ori^ciics liom.
12. in Nunier. Cyrillus. enleiiicsi mysUijjogica 1.
Ij.isilius in lib. df iSpiriln s.inclo cap. 11. cl 27.
Clirysosl. Iumii. 21. :id populum. Ambrosios lib. 1.
tle sacramenlis cap. 2. « i lib. 2. cap. 7. llicrony-
mns iii cap. (». .\mos. Augosl. lib. 1. dc syinbolo
;id c;ilcclmmoiios c;ip. I. cl lib. 1. dc pcccaloruin
nicrilis el reiniss. eap. M.
Qnarla caeremonia esl, fidei profcssio,quam sae-
pins inlcrrog^iti respondcnl , el posle;i cli;mi in i-
])S0 dic H.qilismi publicc pronnncianl rocilanlcs
symbolum. Mcminil linjus cacremoniiic Clcmcns,
ei Dionysius locis cilalis. Ilem Origent^s bom. j.
in .NuiiKT. Cyprian. lib. 1. cpisl. 12. Cyrillos calc-
clicsi 1. llilarius can. l.^>. in .MailliaCLim. Hicrony-
inus in dialogo conlra Lucifcrianos. Epiphan. in
Anclioralo. el Augnsl. lib. dc lide. cl operibus oap.
II. ellib. 8. Conress. c;ip. 2. Ubi rolVrl bisioriatn
Viclorini bapliz.iii, cui cum offerrcnl prosbyicri. ul
si vellcl, lidci symbolnm privalim recilarcl; maloil
illc publicc cx cdilo loco de more fidcm pronun-
ciarc.
Qninla est, signum crucis in fronle. ol peclore:
in singulisenim scruliniis, vel a presbyleris, vel a
dcricis impriiniiur illis signnm crocis. Memiiiit
luijus c;uM'cmuniiu; Dionysins loco cilulo. Basil.
lib. de Spiriln sanclo Ciip. 27. ubi ponil lianc cae-
remoniam inlcr apostolic;is triuJiiiontiS.nt eliain ab-
ronunci;ilionem, el cactera, quae in Hiipiismo li-
nnl. Augosiiiius lib. de calochizandis rudibus cap.
20. ailoquens Ciiechumenum prima die inslruen-
dunr. Crucis, inquil, sij/no in fronle hodic tam-
quam in lioslesirjnandus cs. Yide enndem in e-
pist. 118. in psalm. '.Mi. concione 2. iracl. 3.el 30.
in Joannem, el serm. ID. de sanclis.
Sexla caeremonia osl, exorcismns, idesl, adju-
lalio diiomonnm eortis precibus facta, ul recediinl
ab Iiomine baptiziindo. Hanc praeler caoteras Cal-
vinus ridel. ul inanem et ficlitiam lib. 4. inslitul.
ciip. 11). § l't. Sed nos fiicile possnmus oslcndcrc
ex libris lere o;nnium velerum l*alrum, omnia,quae
eiiaoi hoc lempore Ecclesia retinel de cxorcis-
inis.
Nam In prlinis Jiccepissc Ecclcsiam potestatom
:i DiM) ctierciMuli daeinoiies per exorcismos. leslan-
Inr iiiititpiissiiiii P.dres, nl .liisiimis iii ili;ilti;,M) ciiiu
Triplnmi': ////, iiitpiil. pcr noincn .fc.sn Chrisliad-
Jurali anohis parciil. Idein li;ibii TiM-liilIi;iiins in
libro de coroiui miliiis. iii libro :ul Sc;ipuliiin. in A-
pulngiiifo c;ip. 32. ol in lib. ilc spiMiiiciilis f;ip. tle
uuiiicre. Cypriiiiuis iii lib. ;ul DiMiuiriiiiiuin: 0.
iiuiiiil..si a(t(///-e oos, c/ vidcre vcllcs, (juand.o a
nohis adjurdnlur. cl. lorfiuc.nlur; spiriluaiibus
/Uujris. cl oralionis lUujcUis cxirc co(jnnlur. Si-
niiliii liiihent .Miiuiiiiis in Octavio. Laclant. lib. 2.
Ciip.Ki.nbi ctiam dicil, inlerrogalos nomen ab cx-
ori:isiis . daomonos respondoro. qiio iiominc ap-
pcllcnUir. Cujns etiain rci moiiiinil IJtMlii iii cap. 8.
Lncae. Vidoeliam enndem Liictanlinm lib. 4. cap.
27. etlib. "). ciip. 22. Aiigiisiiniim lib. 10. do Civil.
Dei Ciip.22.Doniqne (ut omitliini iiiliiiilos iilios) et-
iam Piudcnlius ita cecinil in iipotheosi contra Jii-
daeos:
Torqiicliir Apollo
Nomine pprcnsaus Ckrisli, nec fiihnina verbi
Fcrrc pole:<l.
JnLoiuil anli^lcs Voinini; Fmp'. calUde serpenSf
Kxiie le ineinbris, el spira>< .soh;e litlmles.
llas inlcr voces ineilius Ciilleiuns anlens
Ejuial, el nolos suspiral Juppiler iijnes
Deinde esse in Ecclcsia non solum donum san-
ctorum qnorundiirn, sed etiam ordmarium oflicium
cxorcizandi, el coerccndi daemones. teslanlur con-
cilia aniiqua, ;inlioclicnnin,canon. 10. elcarthagi-
nense IV. cun. 7. el laodicenum ciin. 20. ct Patres
vclustissimi, ut Cyprian. lib. 4. C]>ist. 7. el Cor-
ncl, in episl. ad Fabiuin antiociienum apud Euse-
bium lib. (>. hist cap. 33.
Terlio: Exorcismos non fuisse quaslibet prece&
pro arbilrio exorcistae, sed ccrtas el praescriptas
ab Ecclesia. quae proprie dicnntnr exorcismi. pa-
tol ex concilio carlhaginensi IV. can. 7. ct ex Joan,
Micrologo lib.dcobsorvalionibns ecclesiasticis cap.
7. ubi eliain inonct exorcismos non concludi: Pe7
Chrislum Dominum nostrum, nt ahas preces,
scd: Per eum. quivenlurus esl judicare saccu-
lumper ignem , quia daemones maxime diem ul-
limi judicii limenl.
Quarlo, anle Hiptismum pracmitli exorcismos,
leslalur Dionysius loco nolato, el Nazianzcnus o-
ral. in sanciiim lavacrum; Nc dcspuas, inquil, e-
xorcismi caralionem: cst enim el ipsa nalivae
sincerilaiis ctc. Cynllus catechesi 1. Suscipc coe-
lcslcm Ihcsaurum, cl in exorcismis studiose vcr-
sare. Idem repctit pluribus in praefatione cateche-
seor. Vide ctiam Cyprianum lib. 4. episl. 7. Am-
bros- lib. 1. de sacramentis cap. 5. Optatiim lib.
4. conlra I*annenianum. August. lib. de lide cl o-
pcribus cap. 0. lib. 2. de nupliis, el concupiscen-
lia cap. 18. ubi dicit, in tol;i Ecclcsia cssc hanc
ipsam consuelodinem. Coclestinura I. epist. 1.
cap. 12. Deniquc Lconoin 1. opisi. 4. cap. 7. uhi
dicil, secnndum apostolicam regulara catechume-
nos cxorcisniis scrutandos csse.
Scptima cacrcmonia csl cxsufllalio.qnnc quidcm
LliiKU PlilMUS
205
nnnoclilur cx.orcisnils. l\am ct vcrbis exorcismo-
rum pclluntur daomoncs, el cacrcmonia exsuflla-
lionis sirjnificalur corum cxpulsio, cl simul signi-
iicatur alllalio boni Spirilus, quem recipiunl bomi-
nes, cura rcccdit spirilus malus.
Augustinus lib. 0. contra julianum cap. 2. Ec-
clesia, inquil, filios (Ideliiim nec cxorcizaret, nec
exsujjlarel. si non eos de poteslate lenebrarum,
ct a pvincipe morlis crueret. Et inlra: Id lu com-
meiaorare timuisti, tamquam ipse ab orbe loto
cxsujjlandus esses, si huic exsufjlationi, qua
jninceps mundi a parvulis ejiciiar foras contra-
diccre voluisses. Similia rcpclit lib. 2. de [)Cccalo
origiiuili, cap. 40. et lib. 2. de nupliis, el roncu-
piscentia cap. 17. ct 18. ct lib. 5. Ilypognostici
prope linein.
Ambrosius lib. de iis, qui iniliant. mystor. cap.
I. Odorem, inquit. vitae aelernae vobis inliala-
lum carpite. Noquc liaec caercmonia rideri potost,
nisi Dominus ipse rideatur, qui Joan, 20. simili
caeremonia uli voluit, cum aposlolis Spiritum san-
ctum dedil; nam insufllavit in cos. Ejusdom cae-
rcmoniae meminil concilium secundum gonerale
can. 7.
Oclava caercmonia esl, guslus salis. Datur enim
ratechumonls guslaiidum sal, ul apparclex Origo-
no, bom (i. siipor Ezoch. cl concilio III. carlhagi-
nensi, can. 'i. Et forlo ad hunc salom allusit Augu-
^linus, cum de se puero ait lib. 1. Conless. cap.
II. Signabat jam signo crucis cjus. el condiebar
ejussale. Dabalur ctiam panis benodictus loco Eu-
ciiaristiae. ul Augustinus teslatur lib. 2. de pec-
rat. mcritis, et remiss. cap. 20. Quamquam, et ip-
sum salem dalum ois loco Eucharisliae, conslat cx
conciliu carthagincnsi citalo.
Nona cst, cum langunlur saliva nares ct aures,
ol dicitur eis, cphela. idosl. ndaperire. Ilanc val-
dc miralur, ot conspuit Galvinus, scd eam probat,
ct explicat Ambrosius lib* 1. dc sacramontis cap.
1. cl do iis, qui initianl. myslcr. cap. 1. ubi ctiain
adrerl exemplum Domini. qui Marci 7. spulo lcti-
git linguam muli. ct aurcs surdi, et dixit, cpheta.
Ergo petenti Calvino cur eliam sputo langamusna-
rcs et aiiros catechumenis, rospondeamus. ul no-
bis dicat, cur Dominus spulo loligit linguam ct a-
ures muti etsurdi, Marci 7. etoculos caeci nati,
.Toan. 0. Cerle cnim sinc bis cacrcmoniis pofuit
Dominus ulrumquo curaro.
Docima cacremonia cst, impositio manuum ac
bcnedictio sacerdotaUs. Hujus mominit Dionys.lo-
co notato, ot Clcraens lib. 7. consliliil. cap. :ii). ct
conciliuin IV. carthaginonsc can. 8.'>. Ilom Cypria-
nus roforons acla concilii carthaginonsis in losli-
monio Vincentii a Thibari, assoril manus imposi-
lionetn cum exorcismis praecedorc doborc Haptis-
mi regonoralioncm. Auguslinus lib. 2. dc peccal.
moril. cl romiss. cap. 20, Calechumenos, inquil,
secundum qiiendam modum suum per signum
Christi, el orationem. mamis impositionis puto
sanclificari. Atqiio haec (|uidom caorcmonia frc-
quenlissima esl in divinis litoris. Nara et Doniinus,
Mallli. 10. manus imponobal parvulis, ot aposloli
sompfir 1'oro oralioni supor aliquos addobanl ma-
nus impositionom, ul palel,Aclor.8. 0. 11». ctalibi.
r*r:i,i.An.Mi.\i. Vol. III.
Undccima csl unclio. Ungunlur enim catechu-
mcni olco bcnodicto anto Ijaplismum , in pecloro
cl scapulis, ungendi postea Chrismatc postBaptis-
mum. Meminil hujus unctionis Clemens lib. 3. re-
cognitionum (otsi cnim libor isle incertae fidoi sil,
quoad dogmala, lamen anliquissimus esl) BapVi-
zeiar, inquit, unusquisque vestrumin aquis pe-
rennibus, nomine trinae bcatitudinis super sc
invocalo, pcrunctus primum oleo per orationem
sanctillcato . Chrysosiomus hom. 0. in cap. 2. c-
pist. ad Coloss. Jnungitur baplizandus more at-
hletarum, qui stadium jam ingressuri sunt. Ju
slinus quacst. 107. quacril cur bis inungantur
Chrisliani. somel ante Baplismum, ct itcruuj post
Baplismum. Ambros. quoquo utriusque unctionis
meminil, prioris quidom lib. 1. de sacraniontis
cap. 2. poslorioris autcin lib. 2. cap. 7. Cyrillus
ulriusque etiam meminit, prioris catecbes. 2. my-
stagog. posterioris catochos. 3. mystagog. Ulrius-
quo oliam nieminit Auguslinus serm. 206. do
lompore.
Duodecima est, abstinontia vini et carnium, ot
ctiam rei uxoriac, aliaque opera poenilcntiae, non
quidom ad salisiactionem, sed ut paraliores acco-
dcrciil ad sacramonlum Baplismi, ul patet ex Cyril-
lo catechos. 1. Nazianzono orat. in sanctum lava-
crum, ct Augustino lib.do fide, ct operibus cap. 0.
ct cdncilio IV. carthagincnsi can. 85.