Catechism Cath. Church 1174
1174 The mystery of Christ, his Incarnation and Passover, which we celebrate in the Eucharist especially at the Sunday assembly, permeates and transfigures the time of each day, through the celebration of the Liturgy of the Hours, "the divine office."(46) This celebration, faithful to the apostolic exhortations to "pray constantly," is "so devised that the whole course of the day and night is made holy by the praise of God."(47) In this "public prayer of the Church,"(48) the faithful (clergy, religious, and lay people) exercise the royal priesthood of the baptized. Celebrated in "the form approved" by the Church, the Liturgy of the Hours "is truly the voice of the Bride herself addressed to her Bridegroom. It is the very prayer which Christ himself together with his Body addresses to the Father.(49)
1175 The Liturgy of the Hours is intended to become the prayer of the whole People of God. In it Christ himself "continues his priestly work through his Church."(50) His members participate according to their own place in the Church and the circumstances of their lives: priests devoted to the pastoral ministry, because they are called to remain diligent in prayer and the service of the word; religious, by the charism of their consecrated lives; all the faithful as much as possible: "Pastors of souls should see to it that the principal hours, especially Vespers, are celebrated in common in church on Sundays and on the more solemn feasts. The laity, too, are encouraged to recite the divine office, either with the priests, or among themselves, or even individually."(51)
1176 The celebration of the Liturgy of the Hours demands not only harmonizing the voice with the praying heart, but also a deeper "understanding of the liturgy and of the Bible, especially of the Psalms."(52)
46 Cf. SC, Ch. IV, SC 83-101.
47 SC 84 1Th 5,17 Ep 6,18
48 SC 98
49 SC 84
50 SC 83
51 SC 100 Cf. SC 86 SC 96 SC 98; PO 5
52 SC 90
1177 The hymns and litanies of the Liturgy of the Hours integrate the prayer of the psalms into the age of the Church, expressing the symbolism of the time of day, the liturgical season, or the feast being celebrated. Moreover, the reading from the Word of God at each Hour (with the subsequent responses or troparia) and readings from the Fathers and spiritual masters at certain Hours, reveal more deeply the meaning of the mystery being celebrated, assist in understanding the psalms, and prepare for silent prayer. The lectio divina, where the Word of God is so read and meditated that it becomes prayer, is thus rooted in the liturgical celebration.
1178 The Liturgy of the Hours, which is like an extension of the Eucharistic celebration, does not exclude but rather in a complementary way calls forth the various devotions of the People of God, especially adoration and worship of the Blessed Sacrament.
1179 The worship "in Spirit and in truth"(53) of the New Covenant is not tied exclusively to any one place. The whole earth is sacred and entrusted to the children of men. What matters above all is that, when the faithful assemble in the same place, they are the "living stones," gathered to be "built into a spiritual house."(54) For the Body of the risen Christ is the spiritual temple from which the source of living water springs forth: incorporated into Christ by the Holy Spirit, "we are the temple of the living God."(55)
1180 When the exercise of religious liberty is not thwarted,(56) Christians construct buildings for divine worship. These visible churches are not simply gathering places but signify and make visible the Church living in this place, the dwelling of God with men reconciled and united in Christ.
1181 A church, "a house of prayer in which the Eucharist is celebrated and reserved, where the faithful assemble, and where is worshipped the presence of the Son of God our Savior, offered for us on the sacrificial altar for the help and consolation of the faithful - this house ought to be in good taste and a worthy place for prayer and sacred ceremonial."(57) In this "house of God" the truth and the harmony of the signs that make it up should show Christ to be present and active in this place.(58)
1182 The altar of the New Covenant is the Lord's Cross,(59) from which the sacraments of the Paschal mystery flow. On the altar, which is the center of the church, the sacrifice of the Cross is made present under sacramental signs. The altar is also the table of the Lord, to which the People of God are invited.(60) In certain Eastern liturgies, the altar is also the symbol of the tomb (Christ truly died and is truly risen).
1183 The tabernacle is to be situated "in churches in a most worthy place with the greatest honor."(61) The dignity, placing, and security of the Eucharistic tabernacle should foster adoration before the Lord really present in the Blessed Sacrament of the altar.(62)The sacred chrism (myron), used in anointings as the sacramental sign of the seal of the gift of the Holy Spirit, is traditionally reserved and venerated in a secure place in the sanctuary. The oil of catechumens and the oil of the sick may also be placed there.
1184 The chair of the bishop (cathedra) or that of the priest "should express his office of presiding over the assembly and of directing prayer."(63)The lectern (ambo): "The dignity of the Word of God requires the church to have a suitable place for announcing his message so that the attention of the people may be easily directed to that place during the liturgy of the Word."(64)
53 Jn 4,24
54 1P 2,4-5.
55 2Co 6,16
56 DH 4
57 PO 5 Cf. SC 122-127
58 SC 7
59 He 13,10
60 Cf. GIRM 259.
61 Paul VI, Mysterium Fidei: AAS (1965) 771.
62 SC 128
63 GIRM 271.
64 GIRM 272.
1185 The gathering of the People of God begins with Baptism; a church must have a place for the celebration of Baptism (baptistry) and for fostering remembrance of the baptismal promises (holy water font).The renewal of the baptismal life requires penance. A church, then, must lend itself to the expression of repentance and the reception of forgiveness, which requires an appropriate place to receive penitents.A church must also be a space that invites us to the recollection and silent prayer that extend and internalize the great prayer of the Eucharist.
1186 Finally, the church has an eschatological significance. To enter into the house of God, we must cross a threshold, which symbolizes passing from the world wounded by sin to the world of the new Life to which all men are called. The visible church is a symbol of the Father's house toward which the People of God is journeying and where the Father "will wipe every tear from their eyes."(65) Also for this reason, the Church is the house of all God's children, open and welcoming.
1187 The liturgy is the work of the whole Christ, head and body. Our high priest celebrates it unceasingly in the heavenly liturgy, with the holy Mother of God, the apostles, all the saints, and the multitude of those who have already entered the kingdom.
1188 In a liturgical celebration, the whole assembly is leitourgos, each member according to his own function. The baptismal priesthood is that of the whole Body of Christ. But some of the faithful are ordained through the sacrament of Holy Orders to represent Christ as head of the Body.
1189 The liturgical celebration involves signs and symbols relating to creation (candles, water, fire), human life (washing, anointing, breaking bread) and the history of salvation (the rites of the Passover). Integrated into the world of faith and taken up by the power of the Holy Spirit, these cosmic elements, human rituals, and gestures of remembrance of God become bearers of the saving and sanctifying action of Christ.
1190 The Liturgy of the Word is an integral part of the celebration. The meaning of the celebration is expressed by the Word of God which is proclaimed and by the response of faith to it.
1191 Song and music are closely connected with the liturgical action. The criteria for their proper use are the beauty expressive of prayer, the unanimous participation of the assembly, and the sacred character of the celebration.
1192 Sacred images in our churches and homes are intended to awaken and nourish our faith in the mystery of Christ. Through the icon of Christ and his works of salvation, it is he whom we adore. Through sacred images of the holy Mother of God, of the angels and of the saints, we venerate the persons represented.
1193 Sunday, the "Lord's Day," is the principal day for the celebration of the Eucharist because it is the day of the Resurrection. It is the pre-eminent day of the liturgical assembly, the day of the Christian family, and the day of joy and rest from work. Sunday is "the foundation and kernel of the whole liturgical year" (SC 106).
1194 The Church, "in the course of the year, . . . unfolds the whole mystery of Christ from his Incarnation and Nativity through his Ascension, to Pentecost and the expectation of the blessed hope of the coming of the Lord" (SC 102 # 2).
1195 1195 By keeping the memorials of the saints - irst of all the holy Mother of God, then the apostles, the martyrs, and other saints - on fixed days of the liturgical year, the Church on earth shows that she is united with the liturgy of heaven. She gives glory to Christ for having accomplished his salvation in his glorified members; their example encourages her on her way to the Father.
1196 The faithful who celebrate the Liturgy of the Hours are united to Christ our high priest, by the prayer of the Psalms, meditation on the Word of God, and canticles and blessings, in order to be joined with his unceasing and universal prayer that gives glory to the Father and implores the gift of the Holy Spirit on the whole world.
1198 In its earthly state the Church needs places where the community can gather together. Our visible churches, holy places, are images of the holy city, the heavenly Jerusalem, toward which we are making our way on pilgrimage.
1199 It is in these churches that the Church celebrates public worship to the glory of the Holy Trinity, hears the word of God and sings his praise, lifts up her prayer, and offers the sacrifice of Christ sacramentally present in the midst of the assembly. These churches are also places of recollection and personal prayer.
65 Ap 21,4
1200 From the first community of Jerusalem until the parousia, it is the same Paschal mystery that the Churches of God, faithful to the apostolic faith, celebrate in every place. The mystery celebrated in the liturgy is one, but the forms of its celebration are diverse.
1201 The mystery of Christ is so unfathomably rich that it cannot be exhausted by its expression in any single liturgical tradition. The history of the blossoming and development of these rites witnesses to a remarkable complementarity. When the Churches lived their respective liturgical traditions in the communion of the faith and the sacraments of the faith, they enriched one another and grew in fidelity to Tradition and to the common mission of the whole Church.(66)
1202 The diverse liturgical traditions have arisen by very reason of the Church's mission. Churches of the same geographical and cultural area came to celebrate the mystery of Christ through particular expressions characterized by the culture: in the tradition of the "deposit of faith,"(67) in liturgical symbolism, in the organization of fraternal communion, in the theological understanding of the mysteries, and in various forms of holiness. Through the liturgical life of a local church, Christ, the light and salvation of all peoples, is made manifest to the particular people and culture to which that Church is sent and in which she is rooted. The Church is catholic, capable of integrating into her unity, while purifying them, all the authentic riches of cultures.(68)
1203 The liturgical traditions or rites presently in use in the Church are the Latin (principally the Roman rite, but also the rites of certain local churches, such as the Ambrosian rite, or those of certain religious orders) and the Byzantine, Alexandrian or Coptic, Syriac, Armenian, Maronite and Chaldean rites. In "faithful obedience to tradition, the sacred Council declares that Holy Mother Church holds all lawfully recognized rites to be of equal right and dignity, and that she wishes to preserve them in the future and to foster them in every way."(69)
66 Cf. Paul VI, EN 63-64
67 2Tm 1,14
68 LG 23 UR 4.
69 SC 4
1204 The celebration of the liturgy, therefore, should correspond to the genius and culture of the different peoples.(70) In order that the mystery of Christ be "made known to all the nations . . . to bring about the obedience of faith,"(71) it must be proclaimed, celebrated, and lived in all cultures in such a way that they themselves are not abolished by it, but redeemed and fulfilled:(72) It is with and through their own human culture, assumed and transfigured by Christ, that the multitude of God's children has access to the Father, in order to glorify him in the one Spirit.
1205 "In the liturgy, above all that of the sacraments, there is an immutable part, a part that is divinely instituted and of which the Church is the guardian, and parts that can be changed, which the Church has the power and on occasion also the duty to adapt to the cultures of recently evangelized peoples."(73)
1206 "Liturgical diversity can be a source of enrichment, but it can also provoke tensions, mutual misunderstandings, and even schisms. In this matter it is clear that diversity must not damage unity. It must express only fidelity to the common faith, to the sacramental signs that the Church has received from Christ, and to hierarchical communion. Cultural adaptation also requires a conversion of heart and even, where necessary, a breaking with ancestral customs incompatible with the Catholic faith."(74)
70 SC 37-40
71 Rm 16,26
72 CTR 53
73 John Paul II, Vicesimus quintus annus, 16; SC 21
74 John Paul 11, Vicesimus quintus annus, 16.
1207 It is fitting that liturgical celebration tends to express itself in the culture of the people where the Church finds herself, though without being submissive to it. Moreover, the liturgy itself generates cultures and shapes them.
1208 The diverse liturgical traditions or rites, legitimately recognized, manifest the catholicity of the Church, because they signify and communicate the same mystery of Christ.
1209 The criterion that assures unity amid the diversity of liturgical traditions is fidelity to apostolic Tradition, i e., the communion in the faith and the sacraments received from the apostles, a communion that is both signified and guaranteed by apostolic succession.
1210 Christ instituted the sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony. The seven sacraments touch all the stages and all the important moments of Christian life:(1) they give birth and increase, healing and mission to the Christian's life of faith. There is thus a certain resemblance between the stages of natural life and the stages of the spiritual life.
1211 Following this analogy, the first chapter will expound the three sacraments of Christian initiation; the second, the sacraments of healing; and the third, the sacraments at the service of communion and the mission of the faithful. This order, while not the only one possible, does allow one to see that the sacraments form an organic whole in which each particular sacrament has its own vital place. In this organic whole, the Eucharist occupies a unique place as the "Sacrament of sacraments": "all the other sacraments are ordered to it as to their end."(2)
1 Cf. St. Thomas Aquinas, STh III 65,1.
2 St. Thomas Aquinas, STh III 65,3.
1212 1212 The sacraments of Christian initiation - Baptism, Confirmation, and the Eucharist - lay the foundations of every Christian life. "The sharing in the divine nature given to men through the grace of Christ bears a certain likeness to the origin, development, and nourishing of natural life. The faithful are born anew by Baptism, strengthened by the sacrament of Confirmation, and receive in the Eucharist the food of eternal life. By means of these sacraments of Christian initiation, they thus receive in increasing measure the treasures of the divine life and advance toward the perfection of charity."(3)
3 Paul VI, apostolic constitution, Divinae consortium naturae: AAS 63 (1971) 657; cf. RCIA Introduction 1-2.
1213 Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua),(4) and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word."(5)
4 Cf. Council Of Florence: DS 1314, vitae spiritualis ianua; CIC 204# 1; CIC 849; CIO 675# 1
5 Roman Catechism II, 2, 5; Cf. Council Of Florence: DS 1314 .1; CIO 849 CIO 675 1.
1214 This sacrament is called Baptism, after the central rite by which it is carried out: to baptize (Greek baptizein) means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature."(6)
1215 This sacrament is also called "the washing of regeneration and renewal by the Holy Spirit," for it signifies and actually brings about the birth of water and the Spirit without which no one "can enter the kingdom of God."(7)
1216 "This bath is called enlightenment, because those who receive this (catechetical) instruction are enlightened in their understanding . . . ."(8) Having received in Baptism the Word, "the true light that enlightens every man," the person baptized has been "enlightened," he becomes a "son of light," indeed, he becomes "light" himself:(9)Baptism is God's most beautiful and magnificent gift....We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal, and most precious gift. It is called gift because it is conferred on those who bring nothing of their own; grace since it is given even to the guilty; Baptism because sin is buried in the water; anointing for it is priestly and royal as are those who are anointed; enlightenment because it radiates light; clothing since it veils our shame; bath because it washes; and seal as it is our guard and the sign of God's Lordship.(10)
6 2Co 5,17 Ga 6,15 Rm 6,34 Col 2,12
7 Tt 3,5 Jn 3,5
8 St. Justin, Apol. 1, 61, 12: PG 6, 421.
9 Jn 1,9 1Th 5,5 He 10,32 Ep 5,8
10 St. Gregory Of Nazianzus, Oratio 40, 3-4: PG 36, 361C.
1217 In the liturgy of the Easter Vigil, during the blessing of the baptismal water, the Church solemnly commemorates the great events in salvation history that already prefigured the mystery of Baptism:Father, you give us grace through sacramental signs which tell us of the wonders of your unseen power.In Baptism we use your gift of water, which you have made a rich symbol of the grace you give us in this sacrament.(11)
1218 Since the beginning of the world, water, so humble and wonderful a creature, has been the source of life and fruitfulness. Sacred Scripture sees it as "oveshadowed" by the Spirit of God:(12)At the very dawn of creation your Spirit breathed on the waters, making them the wellspring of all holiness.(13)
1219 The Church has seen in Noah's ark a prefiguring of salvation by Baptism, for by it "a few, that is, eight persons, were saved through water":(14)The waters of the great flood you made a sign of the waters of Baptism, that make an end of sin and a new beginning of goodness.(15)
1220 If water springing up from the earth symbolizes life, the water of the sea is a symbol of death and so can represent the mystery of the cross. By this symbolism Baptism signifies communion with Christ's death.
1221 But above all, the crossing of the Red Sea, literally the liberation of Israel from the slavery of Egypt, announces the liberation wrought by Baptism:You freed the children of Abraham from the slavery of Pharaoh, bringing them dry-shod through the waters of the Red Sea, to be an image of the people set free in Baptism.(16)
11 Roman Missal, Easter Vigil 42: Blessing of Water.
12 Gn 1,2
13 Roman Missal, Easter Vigil 42: Blessing of Water.
14 1P 3,20.
15 Roman Missal, Easter Vigil 42: Blessing of Water.
16 Roman Missal, Easter Vigil 42: Blessing of Water: "Abrahae filios per mare Rubrum sicco vestigio transire fecisti, ut plebs, a Pharaonis servitute liberata, populum baptizatorum praefiguraret."
1222 Finally, Baptism is prefigured in the crossing of the Jordan River by which the People of God received the gift of the land promised to Abraham's descendants, an image of eternal life. The promise of this blessed inheritance is fulfilled in the New Covenant.
1223 All the Old Covenant prefigurations find their fulfillment in Christ Jesus. He begins his public life after having himself baptized by St. John the Baptist in the Jordan.(17) After his resurrection Christ gives this mission to his apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you."(18)
1224 Our Lord voluntarily submitted himself to the baptism of St. John, intended for sinners, in order to "fulfill all righteousness."(19) Jesus' gesture is a manifestation of his self-emptying.(20) The Spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation, and the Father revealed Jesus as his "beloved Son."(21)
1225 In his Passover Christ opened to all men the fountain of Baptism. He had already spoken of his Passion, which he was about to suffer in Jerusalem, as a "Baptism" with which he had to be baptized.(22) The blood and water that flowed from the pierced side of the crucified Jesus are types of Baptism and the Eucharist, the sacraments of new life.(23) From then on, it is possible "to be born of water and the Spirit"(24) in order to enter the Kingdom of God.See where you are baptized, see where Baptism comes from, if not from the cross of Christ, from his death. There is the whole mystery: he died for you. In him you are redeemed, in him you are saved.(25)
17 Mt 3,13
18 Mt 28,19-20 Mc 16,15-16
19 Mt 3,15
20 Ph 2,7
21 Mt 3,16-17
22 Mc 10,38 Lc 12,50
23 Jn 19,34 1Jn 5,6-8
24 Jn 3,5
25 St. Ambrose, De sacr. 2, 2, 6: PL 16, 444; Jn 3,5
1226 From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit."(26) The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans.(27) Always, Baptism is seen as connected with faith: "Believe in the Lord Jesus, and you will be saved, you and your household," St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptized at once, with all his family."(28)
1227 According to the Apostle Paul, the believer enters through Baptism into communion with Christ's death, is buried with him, and rises with him:Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.(29)The baptized have "put on Christ."(30) Through the Holy Spirit, Baptism is a bath that purifies, justifies, and sanctifies.(31)
1228 Hence Baptism is a bath of water in which the "imperishable seed" of the Word of God produces its life-giving effect.(32) St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament."(33)
26 Ac 2,38
27 Ac 2,41 Ac 8,12-13 Ac 10,48 Ac 16,15.
28 Ac 16,31-33
29 Rm 6,3-4 Col 2,12
30 Ga 3,27
31 Cf. 1Co 6,11 1Co 12,13.
32 Cf. 1P 1,23 Ep 5,26
33 St. Augustine, In Jo. ev. 80, 3: PL 35, 1840.
1229 From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion.
1230 This initiation has varied greatly through the centuries according to circumstances. In the first centuries of the Church, Christian initiation saw considerable development. A long period of catechumenate included a series of preparatory rites, which were liturgical landmarks along the path of catechumenal preparation and culminated in the celebration of the sacraments of Christian initiation.
1231 Where infant Baptism has become the form in which this sacrament is usually celebrated, it has become a single act encapsulating the preparatory stages of Christian initiation in a very abridged way. By its very nature infant Baptism requires a post-baptismal catechumenate. Not only is there a need for instruction after Baptism, but also for the necessary flowering of baptismal grace in personal growth. The catechism has its proper place here.
1232 The second Vatican Council restored for the Latin Church "the catechumenate for adults, comprising several distinct steps."(34) The rites for these stages are to be found in the Rite of Christian Initiation of Adults (RCIA).(35) The Council also gives permission that: "In mission countries, in addition to what is furnished by the Christian tradition, those elements of initiation rites may be admitted which are already in use among some peoples insofar as they can be adapted to the Christian ritual."(36)
1233 Today in all the rites, Latin and Eastern, the Christian initiation of adults begins with their entry into the catechumenate and reaches its culmination in a single celebration of the three sacraments of initiation: Baptism, Confirmation, and the Eucharist.(37) In the Eastern rites the Christian initiation of infants also begins with Baptism followed immediately by Confirmation and the Eucharist, while in the Roman rite it is followed by years of catechesis before being completed later by Confirmation and the Eucharist, the summit of their Christian initiation.(38)
34 SC 64
35 Cf. RCIA (1972).
36 SC 65 cf. SC 37-40
37 AGD 14 CIC 851 CIC 865 CIC 866.
38 Cf. CIC 851, 20; CIC 868.
1234 The meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized person.
1235 The sign of the cross, on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the redemption Christ won for us by his cross.
1236 The proclamation of the Word of God enlightens the candidates and the assembly with the revealed truth and elicits the response of faith, which is inseparable from Baptism. Indeed Baptism is "the sacrament of faith" in a particular way, since it is the sacramental entry into the life of faith.
1237 Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate. The celebrant then anoints him with the oil of catechumens, or lays his hands on him, and he explicitly renounces Satan. Thus prepared, he is able to confess the faith of the Church, to which he will be "entrusted" by Baptism.(39)
1238 The baptismal water is consecrated by a prayer of epiclesis (either at this moment or at the Easter Vigil). The Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be baptized in it may be "born of water and the Spirit."(40)
39 Rm 6,17
40 Jn 3,5
1239 The essential rite of the sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head.
1240 In the Latin Church this triple infusion is accompanied by the minister's words: "N., I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." In the Eastern liturgies the catechumen turns toward the East and the priest says: "The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit." At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the water and raises him up again.
1241 The anointing with sacred chrism, perfumed oil consecrated by the bishop, signifies the gift of the Holy Spirit to the newly baptized, who has become a Christian, that is, one "anointed" by the Holy Spirit, incorporated into Christ who is anointed priest, prophet, and king.(41)
1242 In the liturgy of the Eastern Churches, the post-baptismal anointing is the sacrament of Chrismation (Confirmation). In the Roman liturgy the post- baptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop Confirmation, which will as it were "confirm" and complete the baptismal anointing.
1243 The white garment symbolizes that the person baptized has "put on Christ,"(42) has risen with Christ. The candle, lit from the Easter candle, signifies that Christ has enlightened the neophyte. In him the baptized are "the light of the world."(43)The newly baptized is now, in the only Son, a child of God entitled to say the prayer of the children of God: "Our Father."
41 Cf. RBC 62.
42 Ga 3,27
43 Mt 5,14 Ph 2,15
1244 First Holy Communion. Having become a child of God clothed with the wedding garment, the neophyte is admitted "to the marriage supper of the Lamb"(44) and receives the food of the new life, the body and blood of Christ. The Eastern Churches maintain a lively awareness of the unity of Christian initiation by giving Holy Communion to all the newly baptized and confirmed, even little children, recalling the Lord's words: "Let the children come to me, do not hinder them."(45) The Latin Church, which reserves admission to Holy Communion to those who have attained the age of reason, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the praying of the Our Father.
1245 1245 The solemn blessing concludes the celebration of Baptism. At the Baptism of newborns the blessing of the mother occupies a special place.
Catechism Cath. Church 1174