Previous parts in this series:
Part 1: Introduction to the Sacraments
Part 2: Baptism
Part 3: Confirmation
Part 4: Eucharist
Part 4.1: De Defectibus
Part 5: Penance
Part 6: Extreme Unction
Part 7: Marriage
Part 8: Holy Orders
At the Great Commission, Jesus commanded his apostles to preach the Gospel to all nations (Matthew 28:16‑20, Mark 16:14‑18, Luke 24:44‑49, John 20:19‑23, Acts 1:4‑8). The Catholic Church over its history has quite literally preached the Gospel to all nations. There are Catholic parishes in every country in the world and on all seven continents, including Antarctica. Receiving new members into the Church has always been a crucial part of her mission. After Emperor Constantine the Great legalized Christianity in the Roman Empire, the Catholic Church spread quickly throughout Europe. People were converting en masse to Catholicism. On Easter, AD 404, in Constantinople, three thousand people were received into the Church. Anytime someone converts to the Catholic Church, there is rejoicing in heaven, just as the prodigal son's father rejoiced when his son returned home (Luke 15:11‑32).
Part 1: Introduction to the Sacraments
Part 2: Baptism
Part 3: Confirmation
Part 4: Eucharist
Part 4.1: De Defectibus
Part 5: Penance
Part 6: Extreme Unction
Part 7: Marriage
Part 8: Holy Orders
At the Great Commission, Jesus commanded his apostles to preach the Gospel to all nations (Matthew 28:16‑20, Mark 16:14‑18, Luke 24:44‑49, John 20:19‑23, Acts 1:4‑8). The Catholic Church over its history has quite literally preached the Gospel to all nations. There are Catholic parishes in every country in the world and on all seven continents, including Antarctica. Receiving new members into the Church has always been a crucial part of her mission. After Emperor Constantine the Great legalized Christianity in the Roman Empire, the Catholic Church spread quickly throughout Europe. People were converting en masse to Catholicism. On Easter, AD 404, in Constantinople, three thousand people were received into the Church. Anytime someone converts to the Catholic Church, there is rejoicing in heaven, just as the prodigal son's father rejoiced when his son returned home (Luke 15:11‑32).
To
be fully received into the Catholic Church, converts must receive the
sacraments of Baptism, Confirmation, and the Holy Eucharist. These
are hence known as the sacraments
of Christian initiation.
However, recall from part two of this series that anyone is a valid
minister of Baptism. So long as they use water and the form, “I
baptize thee in the name of the Father, and of the Son, and of the
Holy Ghost,” the person is validly baptized. This means that most
Protestant Baptisms are valid. Baptism also cannot be repeated. Thus,
there
are three possible cases.
-
The convert has never been baptized. This is the case with converts from atheism, Judaism, Islam, and paganry. In this case, the convert is known as a catechumen. He receives all three sacraments of Christian initiation.
-
The convert has certainly been validly baptized. This is the case with most converts from Protestantism. It was the case when I was received into the Church. In this case, the convert, known as a candidate, is not baptized again. Rather, he makes a formal profession of faith and then receives the sacraments of Penance, Confirmation, and the Holy Eucharist.
-
There is doubt as to whether or not the convert has been validly baptized. This is the case with some converts from Protestantism, as well as converts from the Jehovah's Witnesses and similar sects. The convert might have been baptized, but it might not have been valid due to a defect of form or matter. Like in the first case, the convert is called a catechumen. He receives conditional Baptism, which has all of the same ceremonies as a regular Baptism, except that the priest says, “If thou art not baptized, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. Amen.” The conditional Baptism is followed by the profession of faith and the sacraments of Penance, Confirmation, and the Holy Eucharist.
In
all three cases, the convert
must be carefully examined, instructed in the faith, and prepared
intellectually and spiritually to become Catholic. For
catechumens, this period of preparation is called the catechumenate.
In ancient times, the catechumenate would last a long time, as long
as two or three years, to make sure that the individual was well
prepared to be a strong and faithful member of the Catholic Church.
The long catechumenate was also partially due to fear of persecution
and a
resulting hesitancy in accepting new members.
Today,
the catechumenate is not quite as
long, but catechumens and candidates still need to be instructed in
the faith. The pastor of a parish is responsible for ensuring that
converts are properly instructed.
The
traditional time for catechumens to be baptized and received into the
Catholic Church is the Easter
Vigil.
Since
the time
of the
early Christians, the Easter Vigil has been celebrated on Holy
Saturday as a preparation for the greatest feast of the year. Easter
is an appropriate time to celebrate Baptism, because through Baptism,
we partake in the Lord's Resurrection (Romans
6:3‑6).
For this reason, the Baptism of catechumens is
an important part of the Easter Vigil. In
addition, until 1955, the Pentecost
Vigil
on
the Saturday before the Day of Pentecost
was celebrated in a similar manner to the Easter Vigil. Catechumens
who were not baptized at the Easter Vigil could
be
baptized at the Pentecost Vigil. Today,
it is permissible to receive catechumens into the Church whenever
they are ready, but the Easter Vigil and Pentecost Vigil are still
particularly appropriate times to do so.
Baptism of an adult
The
ceremony of Baptism for
an
adult
is a long and beautiful one, divided
into seven parts.
These
seven parts may be done on seven separate occasions, in imitation of
the ancient catechumenate, but this is not commonly done.
If it is impractical to carry
out the entire ceremony, it is permissible to use the shorter
ceremony
for Baptism of infants instead. When
catechumens are received into the Church at the Easter Vigil or
Pentecost Vigil, the
whole of the ceremony up until the priest and catechumen enter the
baptistery is usually done earlier in the day, before the vigil. The
priest wears the
surplice, violet stole, and violet cope. At
least one godparent is present for the catechumen. (For
the sake of brevity, I will not provide all of the texts of the
ceremony. You
can find the English text of the ceremony here.)
Part
one
To
begin the ceremony, the catechumen stands outside the church, because
he is not yet admitted into the Church.
The
first of the seven parts is the spiritual preparation of both the
priest and the catechumen.
First,
the
priest kneels before the altar to spiritually prepare himself to
carry out so great a ritual. He does so by singing psalms, almost
like a little hour of the Divine Office. Thus,
the Church sanctifies this rite by imitating the form of her great
sacrifice of praise, the Divine Office. Like at
each hour of the Divine Office, the priest opens with Psalm 69:2 (“O
God, come to my assistance.”)
and the Gloria
Patri.
For an antiphon, he sings Ezekiel 36:25, which is a
foreshadowing of the sacrament of Baptism.
Effundam super vos aquam mundam, et mundabimini ab omnibus inquinamentis vestris, dicit Dominus. | I will pour upon you clean water, and you shall be cleansed from all your filthiness, says the Lord. |
Also
in Ezekiel 36:25 but not included in this antiphon, God says, “I
will cleanse you from all your idols.” The priest then sings Psalms
8, 28, and 41. These three psalms do not appear together in the
Divine Office; they are assembled solely for this rite. Psalm 8 is a
psalm of praise to God for his work in creation, particularly in
creating mankind in his own image. It begins, “O Lord our Lord, how
admirable is thy name in the whole earth!” Psalm 28 also gives
praise to the Lord, singing of the mighty works done by his voice.
Finally, Psalm 41 describes the soul's longing for God. It begins,
“As the hart panteth after the fountains of water; so my soul
panteth after thee, O God.” After repeating the antiphon, the
priest sings a couple prayers for the catechumen in the form of the
preces of
the Divine Office.
Once
the
priest
is spiritually prepared through this imitation of the Divine Office,
he
goes to the entrance of the church to meet the catechumen. Like
in the rite of Baptism of children, which we described in part
2 of this series, the priest asks the catechumen's
name,
what he asks of the Church (faith), and what faith offers him
(eternal life). The priest then admonishes the catechumen,
instructing him on the two greatest commandments that Jesus gave in
Matthew 22:36‑40—to
love God and to love your neighbor—as
well as on the Holy Trinity.
The
catechumen then renounces Satan, all his works, and all his pomps,
and publicly professes his faith in God by declaring, “Credo” (“I
believe”), three times.
This renunciation of Satan
and profession of faith is done again later in the ceremony, at the
same place where it is done in the Baptism of children, but for adult
catechumens, before they can even be admitted into the Church, the
priest must be sure that they are spiritual prepared.
As
in the Baptism of children, the priest breathes on the catechumen as
Christ did to the apostles after his Resurrection, praying that the
Holy Spirit may come upon the catechumen and drive away any evil
spirits. Next, the priest
makes the Sign of the Cross on the catechumen's forehead and breast,
with the same prayer used in the Baptism of children, adding, “Having
entered into the Church of God, be happy in knowing that you have
escaped the snares of death.”
Now
that he has made the decision to enter God's holy Church and has
spiritually prepared himself,
the catechumen formally and publicly renounces whatever other
religion he may have adhered to in his past life. The Roman Ritual
provides different forms depending on if he was previously a pagan or
idolater, a Jew, a Muslim, or a heretic. The priest commands the
catechumen to reject his past errors and
commands him to worship only the one true God.
Several
prayers are then offered for the catechumen. The first prays for God
to show him the way of truth.
Orémus. Te déprecor, Dómine sancte, Pater omnípotens, ætérne Deus: ut huic fámulo tuo N. qui in hujus sǽculi nocte vagátur incértus, ac dúbius, viam veritátis et agnitiónis tuæ júbeas demonstrári: quátenus, reserátis óculis cordis sui, te unum Deum Patrem in Fílio, et Fílium in Patre cum Spíritu Sancto recognóscat, atque hujus confessiónis fructum, et hic, et in futúro sǽculo percípere mereátur. Per Christum Dóminum nostrum. Amen. |
Let
us pray.
I
entreat you, blessed Lord and Father, almighty and everlasting
God, to point out the way of truth and godly knowledge to these
servants of yours who wander in uncertainty and doubt in the
darkness of this world. Open their inner sight, the better to see
you as the one God, the Father in the Son and the Son in the
Father, in union with the Holy Spirit. May it be their good
fortune to enjoy the fruit of this avowal both now and
forevermore; through Christ our Lord.
Amen. |
After
this prayer, the priest makes the Sign of the Cross on the
catechumen's forehead, ears, eyes, nostrils, mouth, breast, and
shoulders, and then thrice over his whole body, praying that each
part of his body may be filled with the love of God and do his will.
The priest closes this first
part of the ceremony with three more prayers. The first prays for
God's protection over the catechumen. The second prays for the
catechumen to be reborn into the New Covenant as part of God's chosen
people. Finally, the priest lays his hand on the catechumen while
saying the third prayer, which prays for the catechumen's
freedom from all evil.
Part
two
This
leads into the second part of the ceremony, which is the ancient
ceremony of tasting salt. In Matthew 5:13, Jesus tells his followers,
“You are the salt of the earth.” Salt
represents divine wisdom and protection. At Baptism, the catechumen
becomes part of the salt of the earth. If the salt is not already
blessed, the priest blesses it and exorcises
it with a special blessing. Then,
if the catechumen is was previously a pagan or an atheist, the priest
says a special prayer. This prayer is not said for converts from
Judaism, Islam, or heresy.
Orémus. Dómine sancte, Pater omnípotens, ætérne Deus, qui es, qui eras, et qui pérmanes usque in finem, cujus orígo nescítur, nec finis comprehéndi potest: te súpplices invocámus super hunc fámulum tuum N., quem liberásti de erróre gentílium, et converstióne turpíssima: dignáre exaudíre eum, qui tibi cervíces suas humíliat ad lavácri fontem, ut, renátus ex aqua et Spíritu Sancto, exspoliátus véterem hóminem, índuat novum, qui secúndum te creátus est; accípiat vestem incorrúptam, et immaculátam, tibique Deo nostro servíre mereátur. Per Christum Dóminum nostum. Amen. |
Let us pray. Holy Lord, Father almighty, everlasting God, who is, who was, who ever shall be, whose beginning is unknown, whose end is inconceivable. We humbly implore you on behalf of these servants of yours whom you have freed from the shackles of error; graciously heed them as they bow low before you at the cleansing font where one is born over again by water and the Holy Spirit. May they put off the old man and put on the new man created in your image; may they receive the pure and spotless robe and thus become worthy of serving you, our God; through Christ our Lord. Amen. |
The
priest puts a pinch of salt in the catechumen's mouth, saying the
same prayer as in the Baptism of children, before offering the
greeting of the risen Christ: Peace to you (John 20:19). This is
followed by a prayer similar to the one used in the Baptism of
children, praying that the catechumen may be satisfied with the bread
of heaven.
Parts
three, four, and five
The
third, fourth, and fifth parts of the ceremony are the three
exorcisms. The exorcisms in the Baptism of adults are much stronger
and more elaborate than those in the Baptism of children, because
adults are much more likely to be possessed with demons, especially
if they have been following a false religion for many years.
If
both male and female catechumens are present, they are exorcised
separately. Interestingly, the form of exorcism is different for men
and women. To begin each exorcism, the priest commands the catechumen
to kneel and say the Our Father. The Our Father is a powerful prayer
against demons, because it consists of the sacred words of Jesus
Christ himself. After the Our Father, the godparent and the priest
both make the Sign of the Cross on the catechumen's forehead. In the
first and second exorcisms, the priest first offers a prayer to
almighty God, and then addresses the demons, casting them off in the
name of Jesus. In the third exorcism, which is the same for men and
women, the priest says two prayers addressed to the demons. In the
exorcisms, the priest makes frequent Signs of the Cross, because the
devil cannot tolerate the symbol of God's infinite love. After the
three exorcisms, the priest lays his hand on the catechumen and says
one more prayer, praying for God's blessing and mercy upon him.
Part
six
Finally,
after being examined and spiritually prepared, professing his faith,
and being thrice exorcised from demons, the catechumen is brought
into the church in the sixth part of the sacred ceremony. Once inside
the church, he recites the Apostles' Creed and the Our Father, which
are two of the most necessary prayers for every Catholic to know.
They then proceed to the entrance of the baptistery, where the priest
pronounces one final, solemn, and grave prayer of exorcism.
Nec te latet, sátana,
imminére tibi pœnas, imminére tibi torménta, imminéri tibi
diem judicii, diem supplícii sempitérni; diem, qui ventúrus est
velut clíbanus ardens, in quo tibi, atque univérsis ángelis
tuis præparátus sempitérnus erit intéritus. Proínde damnáte,
atque damnánde, da honórem Deo vivo et vero, da honórem Jesu
Christo Fílio ejus, da honórem Spíritui Sancto paráclito, in
cujus nómine atque virtúte præcípio tibi, quicúmque es,
spíritus immúnde, ut éxeas, et recédas ab hoc fámulo Dei N.,
quem hódie idem Deus et Dóminus noster Jesus Christus ad suam
sanctam grátiam et benedictiónem, fontémque Baptísmatis dono
vocáre dignátus est: ut fiat ejus tempulum per aquam
regeneratiónis in remissiónem ómnium peccatórum. In nómine
ejúsdem Dómini nostri Jesu Christi, qui ventúrus est judicáre
vivos et mórtuos, et sǽculum per ignem. Amen. |
Surely it is no secret
to you, Satan, that punishment is your lot, torments your portion,
that the day of judgment threatens you, that day of never ending
torture, the day that shall be like a flaming furnace, in the
midst of which everlasting perdition awaits you and your apostate
angels. Therefore, accursed one, deservedly doomed, pay homage to
the living and true God, pay homage to Jesus Christ, his Son, and
to the Holy Spirit, the Advocate. In his name and power I command
you, unclean spirit whoever you are, begone and stay far away from
this servant of God, N. For today Jesus Christ, our Lord and God,
freely calls him to his holy grace and blessed way and to the
waters of baptism, where he will become God's dwelling by the
water of rebirth that gives full remission of sin We ask this in
the name of our Lord Jesus Christ, who is coming to judge both the
living and the dead and the world by fire. Amen. |
Just
like in the Baptism of children, the priest takes some spittle and
touches the catechumen's ears and nostrils, saying, “Ephpheta,”
just as Jesus did in Mark 7:32‑35. After this, the catechumen
once again makes the threefold renunciation of Satan, all his works,
and all his pomps. The priest then anoints the him with the Oil of
Catechumens before commanding evil spirits yet again to flee from the
him. The anointing concludes the penultimate part of the ceremony.
Ego te linio Oleo
salutis in Christo Iesu Domino nostro, ut habeas vitam æternam. Amen.
Pax
tibi.
Et cum spiritu tuo.
Exi,
immúnde spíritus, et da honórem Deo vivo et vero. Fuge, immúnde
spíritus, et da loco Jesu
Christo
Fílio ejus. Recéde immúnde spíritus, et da locum Spíritui
Sancto Paráclito.
|
I annoint you with the
oil of salvation in Christ Jesus our Lord, that you may have
everlasting life. Amen.
Peace
to you.
And with your spirit.
Go
out, unclean spirit, and pay homage to the living and true God.
Depart, unclean spirit, and give place to Jesus Christ, his Son.
Stay far away, unclean spirit, and give place to the Holy Spirit,
the Paraclete.
|
Part
seven
We
now come to the seventh and final part, the Baptism itself. When
catechumens are baptized at the Easter Vigil or the Pentecost Vigil,
the preceding six steps may be done earlier in the day, with only the
seventh part done during the vigil itself. The catechumen is brought
into the baptistery. Like at the beginning of the ceremony, he is
asked his name. He then professes his faith in Jesus Christ, saying,
“Credo,” three times. Finally, the priest pours water on the
catechumen's head or immerses him in water three times, pronouncing
the essential form of the sacrament.
N., ego te baptízo in
nómine Patris, et Fílii, et Spíritus Sancti. Amen. |
N., I baptize thee in
the name of the Father, and of the Son, and of the Holy Ghost. Amen. |
If
there is doubt as to whether or not the catechumen has been validly
baptized before, the priest gives Baptism conditionally. All of the
other ceremonies are identical.
N., si non es
baptizátus, ego te baptízo in nómine Patris, et Fílii, et
Spíritus Sancti. Amen. |
N., if thou art not
baptized, I baptize thee in the name of the Father, and of the
Son, and of the Holy Ghost. Amen. |
After
being baptized, the new Christian is immediately anointed with Sacred
Chrism as a member of Christ's eternal priesthood.
Deus omnípotens, Pater
Dómini nostri Jesu Christi, qui te regenerávit ex aqua et
Spíritu Sancto, quique dedit tibi remissiónem ómnia peccatórum,
ipse te líniat + Chrismáte salútis in eódem Christo Jesu
Dómino nostro in vitam ætérnam. Amen. |
The almighty God, Father
of our Lord Jesus Christ, has caused you to be born over again of
water and the Holy Spirit and pardoned you all your sins. May he
now anoint + you with the chrism that sanctifies in Christ Jesus
our Lord, and bring you to everlasting life. Amen. |
The
newly baptized is given a white garment and a candle, symbolizing the
purity of Christ and the light of Christ, as in the Baptism of
children. If the bishop is present, or if the priest has received
permission from the bishop, the newly baptized immediately receives
the perfection of the grace of Baptism through the sacrament of
Confirmation. The rite for Confirmation is the same as for anyone
else. Mass usually follows, at which the newly baptized completes his
initiation into the mystical Body of Christ through the reception of
his first Holy Communion.
Profession of faith for candidates already baptized
The
case of a convert from Protestantism who has already been Baptized is
entirely different in principle. He was once a Catholic, because the
sacrament of Baptism made him so, but he has separated himself from
the one true Church by following a heretical sect. Thus, it is only
necessary for him to make a profession of faith, renounce his former
errors, and be absolved of his sins through the sacrament of Penance.
If there is doubt as to whether or not he has been validly baptized,
he receives conditional Baptism, usually in private, either before or
after the profession of faith. The candidate then kneels in front of
the priest before the altar, places his hand on the Book of Gospels,
and says the profession of faith. This profession of faith is called
the Tridentine Creed. Just
as the Nicene Creed was written at the First Council of Nicaea to
renounce the Arian heresy, the Tridentine Creed was written at the
Council of Trent to address the Protestant heresies. It begins with
the Apostles' Creed, the basic statement of the Catholic faith. (The
“Vatican General Council” mentioned in the last paragraph refers
to the First Vatican Council, held between 1869 and 1870.)
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 __, having before my eyes and
touching with my hand the holy Gospels. And with firm faith I
believe and profess each and all the articles contained in the
Apostles' Creed, that is: I believe in God, the Father almighty,
Creator of heaven and earth; and in Jesus Christ, his only Son,
our Lord, who was conceived by the Holy Spirit, born of the Virgin
Mary, suffered under Pontius Pilate, was crucified, died, and was
buried; he descended into hell, the third day he arose again from
the dead; he ascended into heaven, and sits at the right hand of
God, the Father almighty, from there he shall come to judge the
living and the dead. I believe in the Holy Spirit; the holy
Catholic Church; the communion of saints; the forgiveness of sins;
the resurrection of the body, and life everlasting. Amen. I firmly admit and embrace the apostolic and ecclesiastical traditions and all the other constitutions and ordinances of the Church. I admit the Sacred Scriptures in 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 Sacred Scripture, and I shall never accept or interpret them in a sense contrary 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, holy Eucharist, penance, anointing of the sick, holy orders, and matrimony. I profess that all confer grace, and that 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 aforementioned 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 there is offered to God a true, real, and propitiatory sacrifice for the living and the dead; that in the holy sacrament of the Eucharist the Body and Blood together with the soul and divinity of our Lord Jesus Christ is really, truly, and substantially present, and that there takes place in the Mass what the Church calls transubstantiation, which is the change of all the substance of bread into the Body of Christ and of all substance of wine into his 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 firmly profess that the images of Jesus Christ and of the Mother of God, ever a 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 St. Peter, the prince of the apostles and vicar of Jesus Christ. Moreover, without hesitation I accept 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 special manner all that concerns 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 none can be saved, I now freely profess and I truly adhere to it. With the help of God, I promise and swear to maintain and profess this faith entirely, inviolately, 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 who depend on me and over whom I shall have charge. So help me God and these holy Gospels. |
The
priest then says either Psalm 50 or Psalm 129, concluding with the
Gloria Patri.
Both of these psalms are
penitential
in
character.
After a few more prayers, the priest gives absolution from any bond
of excommunication that the candidate may
have incurred as a result of his adherence
to heretical sects.
Auctoritate Apostólica, qua fungor in hac parte, absólvo te a vínculo excommunicatiónis quam incurristi, et restítuo te sacrosánctis Ecclésiæ sacraméntis, communióni et unitáti fidélium, in nómine Patris +, et Fílii, et Spíritus Sancti. Amen. | By the authority of the Holy See which I exercise here, I release you from the bond of excommunication which you have incurred; and I restore you to communion and union with the faithful, as well as to the holy sacraments of the Church; in the name of the Father, and of the Son, + and of the Holy Spirit. Amen. |
The
priest and candidate then go to the confessional, where the candidate
makes his first confession, confessing of the sins he can remember
having
committed
in his life. Once
the priest has given absolution, the candidate is restored to God's
sanctifying grace and is once again a full member of God's holy
Church. If
the bishop is present or the priest has permission, the
candidate is then confirmed. Finally,
he
receives his first Holy Communion.
The
reception of a convert is an exceedingly joyful occasion. Through
Baptism, a catechumen is freed from all original sin and from any
personal sin he may have committed, and he
is
given God's sanctifying grace for the first time. Through the
profession of faith and the sacrament of Penance, a candidate is
welcomed home into the holy Catholic Church and restored to God's
good favor. Through Confirmation, a convert perfects the grace of his
Baptism and becomes a full adult member of the one, holy, catholic,
and apostolic Church. Finally, through the reception of Holy
Communion, a convert completes his reception into the Catholic Church
by uniting himself completely with the most sacred Body, Blood, Soul,
and Divinity of our Lord Jesus Christ. Unbelievable amounts of grace
are received through these sacraments.
In
Matthew 20:1‑16, Jesus
tells us that even the workers who came at the eleventh hour still
got paid the full wages of the day. Thus, God joyfully welcomes every
convert to his holy Church. For me personally, converting to
Catholicism is
the best and most life-changing decision I have
ever
made. It is the division between the “BC” and “AD” parts of
my life, so to speak. For anyone thinking
about converting,
I can tell you firsthand that true,
divine happiness is to be found in the Catholic Church and nowhere
else.
New
terms
-
sacraments of Christian initiation – The sacraments of Baptism, Confirmation, and Holy Eucharist, which converts must receive in order to be fully initiated members of the Church.
-
catechumen – A convert who is preparing to be baptized.
-
candidate – A convert who has already been baptized and is preparing to make the profession of faith and be confirmed.
-
conditional Baptism – Baptism using the words, “If thou art not baptized, I baptize thee...” used in cases where there is doubt as to whether or not a catechumen has been validly baptized.
-
catechumenate – A catechumen's period of instruction and preparation to be received into the Catholic Church.
-
Easter Vigil and Pentecost Vigil – Special ceremonies held the day before Easter and the day before Pentecost, which are the traditional times to receive catechumens into the Church.
-
Tridentine Creed – A long profession of faith written at the Council of Trent, specifically addressing the Protestant heresies, recited by candidates when they are received into the Church.
No comments:
Post a Comment