Christianity; Or, the Evidences and Characters of the Christian Religion

In his book "On the Resurrection of the Flesh," the same ancient writer says, "the flesh is washed, that the soul may be purified; it is anointed, that the soul may be consecrated. The flesh is sealed, that the soul may be strengthened: and, that the soul may be enlightened by the Holy Spirit, the body is overshadowed by the imposition of hands." Cap. 8.

In these passages, Tertullian describes the administration and effects of the sacraments of baptism and confirmation; which, in the primitive ages, were generally conferred at the same time. In describing the administration of confirmation, he mentions the imposition of hands, the invocation of the Holy Ghost, and the unction; by the effect of which external signs the soul is consecrated, enlightened, and strengthened.

We may trace the same rite, and the same doctrine, in the writ ings of th the Fathers of the Greek and Latin Churches, in different countries, in the early ages of Christianity. They sometimes mention the imposition of hands, sometimes the unction of chrism, and sometimes both, in the administration of confirmation. They do not, on all occasions, mention every thing explicitly, that relates to the sacrament they are explaining.

St. Cyprian writes, about the year 258, "They, who had believed, in Samaria (Acts viii), had believed with a true faith, and were baptised in the one church, by Philip, whom the Apostles had sent. And, therefore, because their baptism was legitimate, it was not to be repeated. That alone, which was wanting, was supplied by Peter and John; that by prayer, and the imposition of hands, they might receive the Holy Ghost. The same thing is now done by us; when they, who have been baptised in the church, are presented to the Bishops, that by our prayer, and the imposition of hands, they may receive the divine Spirit, and be perfected by the seal of the Lord." Epist. 73.2

St. Cyril, of Jerusalem (in the year 385), thus spoke to the newly baptised. "To you, when you came out from the font, was given the chrism, which is the image of that with which Christ was anointed, that is, the Holy Spirit... Take care, that you think it not common ointment, with which the forehead, and your bodily senses are symbolically anointed. The body, indeed, is anointed›› with that visible chrism; but the soul is sanctified by the Holy Spirit." Cat. Myst. iii, n. 1, 3,

St. Siricius, Pope before the year 398, writes, "As it has been decreed in our Synod, we admit these, as well as the Novatians, and other heretics, to the communion of the faithful, by invoking the Holy Spirit, and by the imposition of the hand of the Bishop, as it is practised in all the churches of the East and West." Epist. ad Himer, c. i. Conc. Gen. tom. ii, p. 1018.

St. Jerom, before 420, writes, "This is the practice of the church, that when, in remote places, any have been baptised by the Priests or Deacons, the Bishop goes to them, and, having invoked the Holy Spirit, lays his hand on them." Dial adv. Lucif. tom. i.

St. Innocent Ist, who was Pope from 402 to 417, thus writes to Decentius, Bishop of Eugubium, in Italy. "Priests may baptise in the presence of the Bishop, and anoint the baptised, with the oil that has been consecrated by the Bishop; but not lay it on their foreheads; because this is allowed to none but the Bishops, when they confer the Holy Ghost." Concil. Gen. tom. ii, page 1245.

When a person is baptised, he is anointed with chrism, on the top of the head. This is a part of the rite of baptism, and may be performed by a Priest. But when he is confirmed, he is anointed with chrism on the forehead. This is a part of the rite of confirmation, and can only be performed by a Bishop. It may be here observed, that Pope Innocent calls the chrism, oil that has been consecrated by a Bishop.

Of the consecration of the chrism, St. Cyril of Jerusalem makes mention in his 21st Catechesis.

By the Sacramentary of Pope Gelasius (written before 492), the consecration of the chrism was performed in the course of the mass of Thursday in holy week, or Maundy Thursday, which mass, in the sacramentary, is called Missa Chrismalis.

First, the oil for the anointing of the sick, is blessed immediately after the end of the prayer "nobis autem peccatoribus," &c., in the canon of the mass. The prayer of the blessing, "Emitte quæsumus Domine, Spiritum Sanctum Paraclitum," &c., is the same as is used for the blessing of the oil of the sick, to this day, by the Roman Catholic Church, as may be seen in the Roman Pontifical.

Then follows the benediction of the oil, which is performed by the same prayer, "Deus incrementorum et profectuum Spiritalium munerator, qui virtute sancti Spiritus," &c., as occurs in the Roman Pontifical for the blessing of the oil of Catechumens.

After that, the same Preface, wanting a few lines, is said, as is found in the Roman Pontifical, for the blessing of the Chrism. "Vere dignum, &c. qui in principio inter cætera bonitatis et pietatis tuæ munera," &c. The balsam is mixed with the oil, and the same prayer of exorcism is said, as occurs in the Roman Pontifical, though a little more diffusé.

In the office for Holy Saturday, the order of administering baptism is prescribed, after the prayers and ceremonies of blessing the font. The Rubric then says,

After this, the Holy Ghost is given to them, by the Bishop. In signing them, he imposes his hands over them, with these words, " Almighty

In his book "On the Resurrection of the Flesh," the same ancient writer says, "the flesh is washed, that the soul may be purified; it is anointed, that the soul may be consecrated. The flesh is sealed, that the soul may be strengthened: and, that the soul may be enlightened by the Holy Spirit, the body is overshadowed by the imposition of hands." Cap. 8.

In these passages, Tertullian describes the administration and effects of the sacraments of baptism and confirmation; which, in the primitive ages, were generally conferred at the same time. In describing the administration of confirmation, he mentions the imposition of hands, the invocation of the Holy Ghost, and the unction; by the effect of which external signs the soul is consecrated, enlightened, and strengthened.

We may trace the same rite, and the same doctrine, in the writings of the Fathers of the Greek and Latin Churches, in different countries, in the early ages of Christianity. They sometimes men

in the imposition of hands, sometimes the unction of chrism, and

sometimes both, in the administration of confirmation. They do not, on all occasions, mention every thing explicitly, that relates to the sacrament they are explaining.

St. Cyprian writes, about the year 258, "They, who had believed, in Samaria (Acts viii), had believed with a true faith, and were baptised in the one church, by Philip, whom the Apostles had sent. And, therefore, because their baptism was legitimate, it was not to be repeated. That alone, which was wanting, was supplied by Peter and John; that by prayer, and the imposition of hands, they might receive the Holy Ghost. The same thing is now done by us; when they, who have been baptised in the church, are presented to the Bishops, that by our prayer, and the imposition of hands, they may receive the divine Spirit, and be perfected by the seal of the Lord." Epist. 73.1

St. Cyril, of Jerusalem (in the year 385), thus spoke to the newly baptised. "To you, when you came out from the font, was given the chrism, which is the image of that with which Christ was anointed, that is, the Holy Spirit... Take care, that you think it not common ointment, with which the forehead, and your bodily senses are symbolically anointed. The body, indeed, is anointed with that visible chrism; but the soul is sanctified by the Holy Spirit." Cat. Myst. iii, n. 1, 3,

St. Siricius, Pope before the year 398, writes, "As it has been, decreed in our Synod, we admit these, as well as the Novatians, and other heretics, to the communion of the faithful, by invoking the Holy Spirit, and by the imposition of the hand of the Bishop, as it is practised in all the churches of the East and West." Epist. ad Himer, c. i. Conc. Gen. tom. ii, p. 1018.