For several centuries after the establishment of Christianity Baptism was _usually_ conferred by immersion; but since the twelfth century the practice of baptising by infusion has prevailed in the Catholic Church, as this manner is attended with less inconvenience than Baptism by immersion.
To prove that Baptism by infusion or by sprinkling is as legitimate as by immersion, it is only necessary to observe that, though immersion was the more common practice in the Primitive Church, the Sacrament was frequently administered even then by infusion and aspersion.
After St. Peter"s first discourse three thousand persons were baptized.(353) It is not likely that so many could have been immersed in one day, especially when we consider the time occupied in instructing the candidates.
On reading the account of the Baptism of St. Paul and the jailer the context leaves a strong impression on the mind that both received the Sacrament by aspersion or by infusion.
Early ecclesiastical history records a great many instances in which Baptism was administered to _sick persons_ in their beds, to _prisoners_ in their cells, and to persons on _shipboard_. The Fathers of the Church never called in question the validity or the legitimacy of such Baptisms.
Now, it is almost impossible to believe that candidates in such situations could receive the rite by immersion.
We have seen, moreover, that Baptism has always been declared necessary for salvation. It is reasonable, hence, to believe that our Lord would have afforded the greatest facility for the reception of so essential a Sacrament.
But if Baptism by immersion only is valid, how many sick and delicate persons, how many prisoners and seafaring people, how many thousands living in the frigid zone, or even in the temperate zone, in the depth of an inclement winter, though craving the grace of regeneration, would be deprived of G.o.d"s seal, or would receive it at the risk of their lives!
Surely G.o.d does not ordinarily impose His ordinances upon us under such a penalty.
Moreover, if immersion is the only valid form of Baptism, what has become of the millions of souls who, in every age and country, have been regenerated by the infusion or the aspersion of water in the Christian Church?
Chapter XX.
THE SACRAMENT OF CONFIRMATION.
Confirmation is a Sacrament in which, through the imposition of the Bishop"s hands, unction and prayer, baptized persons receive the Holy Ghost, that they may steadfastly profess their faith and lead upright lives.
This Sacrament is called _Confirmation_, because it _confirms_ or strengthens the soul by Divine grace. Sometimes it is named _the laying on of hands_, because the Bishop imposes his hands on those whom he confirms.
It is also known by the name of _Chrism_, because the forehead of the person confirmed is anointed with chrism in the form of a cross.
Frequent mention is made of this Sacrament in the Holy Scripture. In the Acts it is written that "When the Apostles who were in Jerusalem had heard that Samaria had received the Word of G.o.d they sent unto them Peter and John, who, when they were come, prayed for them that they might receive the Holy Ghost; for He was not yet come upon any of them, but they were only baptized in the name of the Lord Jesus. Then they laid their hands on them, and they received the Holy Ghost."(354)
It is also related that the disciples at Ephesus "were baptized in the name of the Lord Jesus, and when Paul had imposed his hands upon them the Holy Ghost came upon them and they spoke tongues and prophesied."(355)
In his Epistle to the Hebrews St. Paul enumerates Confirmation, or the laying on of hands, together with Baptism and Penance, among the fundamental truths of Christianity.(356)
To the Corinthians he writes: "He that confirmeth us with you in Christ, and that hath anointed us, is G.o.d; who also hath sealed us and given the pledge of the Spirit in our hearts."(357) G.o.d _confirmeth_ us in faith; He hath _anointed_ us by spiritual unction, typified by the sacred chrism which is marked on our foreheads. He hath _sealed_ us by the indelible character stamped on our souls, which is indicated by the sign of the cross impressed on us. He hath given the _pledge_ of the Holy Ghost in our hearts, by the testimony of a good conscience, as an earnest of future glory. The Bishop performs the external unction, but G.o.d, "who worketh all in all," sanctifies the soul by His secret operation.
It cannot be a.s.serted that the laying on of hands and the graces which followed from it, as recorded in the Acts, were not intended to be continued after the Apostles" times, for there is no warrant for such an a.s.sumption. This function of imposing hands formed as regular and imperative a part of the Apostolic ministry as the duties which they exercised in preaching, baptizing, ordaining, etc. Hence the successors of the Apostles in the nineteenth century have precisely the same authority and obligation to confirm as they have to preach, to baptize or to ordain.
Those who were confirmed by the Apostles usually gave evidence of the grace which they received by prophecy, the gift of tongues and the manifestation of other miraculous powers. It may be asked: Why do not these gifts accompany now the imposition of hands? I answer: Because they are no longer needed. The grace which the Apostolic disciples received was for their personal sanctification. The gift of tongues which they exercised was intended by Almighty G.o.d to edify and enlighten the spectators, and to give Divine sanction to the Apostolic ministry. But now that the Church is firmly established, and the Divine authority of her ministry is clearly recognized, these miracles are no longer necessary.
St. Gregory ill.u.s.trates this point by a happy comparison: As the sapling, he says, when it is first planted is regularly watered by the gardener, who softens the earth around it, that the sun and the moisture may nourish its roots until it takes deep root and it no longer requires any special care, so the Church in her infancy had to be nourished by the miraculous power of G.o.d. But after it had taken root in the hearts of the people and spread its branches over the earth it was left to the ordinary agencies of Providence.
St. Augustine writes also on the same subject: "In the first days (of the Church) the Holy Ghost came down on believers, and they spoke in tongues which they had not learned.... These were miracles suited to the times....
Is it now expected that they upon whom hands are laid should speak with tongues? Or, when we imposed hands on these children, did each of you wait to see whether they would speak with tongues?... If, then, there be not now a testimony to the presence of the Holy Spirit by means of these miracles, whence is it proved that he has received the Holy Spirit? Let him ask his own heart; if he loves his brother, the Spirit of G.o.d abides in him."(358)
Following in the footsteps of the Apostles we find the Fathers of the Church, from the earliest age, recognizing Confirmation as a Divine and sacramental inst.i.tution and proclaiming its salutary effects.
"The flesh," says Tertullian, "is _anointed_, that the soul may be consecrated; the flesh is marked, that the soul may be fortified; the flesh is overshadowed _by the imposition of hands_, that the soul may be enlightened with the Spirit."(359)
St. Cyprian, speaking of the Christians baptized in Samaria, says: "Because they had received the legitimate baptism, ... what was wanting, that was done by Peter and John, that prayer being made for them and hands imposed, the Holy Ghost should be invoked and poured forth upon them.
_Which now also is done amongst us_, so that they who are baptized in the Church are presented to the Bishops of the Church, and by our prayer and imposition of hands they receive the Holy Ghost and are perfected with the seal of the Lord."(360)
St. Cyril of Jerusalem compares the sacred Chrism in Confirmation to the Eucharist: "You were anointed with oil, being made sharers and partners of Christ. And see well that you regard it not as mere ointment; for, as the bread of the Eucharist, after the invocation of the Holy Ghost, is no longer mere bread but the body of Christ, so likewise this holy ointment is no longer common ointment after the invocation, but the gift of Christ and of the Holy Ghost, being rendered efficient by His Divinity. You were anointed on the forehead, that you might be delivered from the shame which the first transgressor always experienced, and that you might contemplate the glory of G.o.d with an unveiled countenance.... As Christ, after His baptism and the descent of the Holy Ghost upon Him, going forth overcame the adversary, so you likewise, after holy baptism and the mysterious unction, clothed with the panoply of the Holy Ghost, stand against the adverse power and subdue it, saying: "I can do all things in Christ, who strengtheneth me." "(361)
St. Ambrose, commenting on these words of the Apostle, "G.o.d ... hath given us the pledge of the Spirit," (II. Cor. i. 22) expressly applies the text to the seal of Confirmation. "Remember," he says, "that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of counsel and fort.i.tude, the spirit of knowledge and piety, the spirit of holy fear. G.o.d the Father hath sealed you; Christ the Lord hath _confirmed_ you, and hath given the pledge of the Spirit in your hearts, _as you have learned from the lesson read from the Apostle_."(362)
St. Ambrose here speaks of the sevenfold gifts of the Holy Ghost which are received in Confirmation, and every Bishop in our day invokes these same gifts on those whom he is about to confirm.
"Do you know," writes St. Jerome against the sect of Luciferians of his time, "that it is the practice of the churches that the imposition of hands should be performed over baptized persons and the Holy Ghost thus invoked? Do you ask where it is written? In the Acts of the Apostles; but were there no Scriptural authority at hand the consent of the whole world in this regard would have the force of law."(363)
"You willingly understand," says St. Augustine, "by this ointment the Sacrament of Chrism, which, indeed, in the cla.s.s of visible seals is as sacred as Baptism itself."(364)
The Oriental schismatic churches recognize Confirmation as a Sacrament, and administer the rite as we do, by the imposition of hands and the application of chrism. Now, some of these churches have been separated from the Catholic Church since the fourth and fifth centuries. This fact is an eloquent vindication of the Apostolic antiquity of Confirmation, and is an ample refutation of those who would ascribe to it a more recent origin.
Protestantism, which made such havoc of the other Sacraments, did not fail to abolish Confirmation in its sweeping revolution.
The Episcopal church retains, indeed, the name of Confirmation in its ritual, and even borrows a portion of our prayers and ceremonial. But, in opposition to the uniform teaching of the Catholic, as well as of all the Oriental churches, both orthodox and schismatic, it declares Confirmation to be a mere rite and not a Sacrament.
In violation of the practice of all antiquity it mutilates the rite by omitting the sacred unction. It retains the shadow without the substance.
It raises, indeed, its hands over the candidates; but they are not the anointed hands of Peter or John, or Cyprian or Augustine, to whom it is said: "Whatsoever thou shalt bless, let it be blessed; whatsoever thou shalt sanctify, let it be sanctified."(365) Their hands were lifted up with authority and clothed with supernatural power; but the hands of the Episcopal Bishops are spiritually paralyzed by the suicidal act of the Reformers, and they expressly disclaim any sacramental efficacy in the rite which they administer.
Chapter XXI.
THE HOLY EUCHARIST.
Among the various dogmas of the Catholic Church there is none which rests on stronger Scriptural authority than the doctrine of the Real Presence of Jesus Christ in the Holy Eucharist. So copious, indeed, and so clear are the pa.s.sages of the New Testament which treat of this subject that I am at a loss to determine which to select, and find it difficult to compress them all within the compa.s.s of this short chapter.
The Evangelists do not always dwell upon the same mysteries of religion.
Their practice is rather to supplement each other, so that one of them will mention what the others have omitted or have touched in a cursory way. But in regard to the Blessed Eucharist the sacred writers exhibit a marked deviation from this rule. We find that the four Evangelists, together with St. Paul, have written so explicitly and abundantly on this subject that one of them alone would be amply sufficient to prove the dogma without taking them collectively.
These five inspired writers gave the weight of their individual testimony to the doctrine of the Eucharist because they foresaw-or rather the Holy Ghost, speaking through them, foresaw-that this great mystery, which exacts so strong an exercise of our faith, and which bids us bow down our "understanding unto the obedience of Christ,"(366) would meet with opposition in the course of time from those who would measure the infallible Word of G.o.d by the erring standard of their own judgment.
I shall select three cla.s.ses of arguments from the New Testament which satisfactorily demonstrate the Real Presence of Christ in the Blessed Sacrament. The first of these texts speaks of the promise of the Eucharist, the second of its inst.i.tution and the third of its use among the faithful.
To begin with the words of the promise. While Jesus was once preaching near the coast of the Sea of Galilee He was followed, as usual, by an immense mult.i.tude of persons, who were attracted to Him by the miracles which He wrought and the words of salvation which he spoke. Seeing that the people had no food, He multiplied five loaves and two fishes to such an extent as to supply the wants of five thousand men, besides women and children.
Our Lord considered the present a favorable occasion for speaking of the Sacrament of His body and blood, which was to be distributed, not to a few thousands, but to millions of souls; not in one place, but everywhere; not at one time, but for all days, to the end of the world. "I am," He says to His hearers, "the bread of life. Your fathers did eat manna in the desert and died.... I am the living bread which came down from heaven. If any man eat of this bread he shall live forever, and the bread which I will give is My flesh for the life of the world. The Jews, therefore, disputed among themselves, saying: How can this man give us His flesh to eat? Then Jesus said to them: Amen, amen, I say to you: Unless ye eat the flesh of the Son of Man and drink His blood, ye shall not have life in you. He that eateth My flesh and drinketh My blood hath everlasting life, and I will raise him up on the last day. For My flesh is meat indeed, and My blood drink indeed."(367)