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Since the 9th century it became tradition for the priest to sprinkle (“asperse”) holy water on altar, worshippers, and the dead, in coffin or grave. During mass, this ceremony would take place before Holy Communion, usually accompanied by singing of psalm 51. For this, the priest would use either a sprig of hyssop in reference or the aspergillum would be dipped into the situla, a small bucket made of metals such as bronze, wood or ivory.Aspergilla are also used in modern paganism, particularly to cleanse a ritual area in Wicca, as part of a spell, or during a Wheel of the Year festival in contemporary Witchcraft. Lunarized water, saltwater, or rainwater are most typically used.

Of the cedar wood, hyssop, clean bird, and scarlet wool or fillet, were made an aspergillum, or instrument to sprinkle with. The cedarwood served for the handle, the hyssop and living bird were attached to it, by means of the scarlet wool or crimson fillet. The bird was so bound to this handle, as that its tail should be downwards, in order to be dipped in the blood of the bird that had been killed. The whole of this made an instrument for the sprinkling of this blood, and when this business was done, the living bird was let loose, and permitted to go whithersoever it would. The procedure was a first stage of cleansing which took place outside the camp. The man washed himself and his clothes, and shaved. Two birds were taken. The blood of one was used to purify the man. The death of that bird portrayed the end of the man’s old life outside the camp, and the flight to freedom of the other pictured his liberation from the effects of the disease. Then the man might enter the camp again.” The form of the aspergillum differs in the Eastern Orthodox Church. In the Greek Orthodox Church the aspergillum (randistirion) is in the form of a standing vessel with a tapering lid. The top of the lid has holes in it from which the agiasmos (holy water) is sprinkled. In the Russian Orthodox Church the aspergillum is in the form of a whisk made of cloth or hair. Sometimes, sprigs of basil are used to sprinkle holy water. In some of the Oriental Orthodox Churches, no aspergillum is used, but the priest will pour holy water into the palm of his right hand and throw it on the faithful.Further, these ceremonies conducted by the priest did not cure skin disease. According to Luke, the diseased person came to the priest after he had been healed (Luke 5:14). The task of the priest was to make the person who had been excluded from the camp, from his people, and from God, ceremonially clean. Through these ceremonial cleansings, which took place in two stages, a week apart, the diseased individual was restored to fellowship with God and with His people.

An aspergillum is used in Roman Catholic, Lutheran and Anglican ceremonies, including the Rite of Baptism and during the Easter Season. In addition, a priest will use the aspergillum to bless the candles during Candlemas services and the palms during Palm Sunday Mass. At a requiem, if a coffin is present, the priest will sprinkle holy water on the coffin. The aspergillum can be used in other manners where sprinkling of holy water is appropriate, as in a house blessing, in which the priest might bless the entry to the home, during the Blessing of the Fleet, or as part of the ceremony consecrating an altar and a church building. The priest holds the aspergillum in his right hand while an acolyte holds the aspersorium. The name derives from the Latin verb aspergere ‘to sprinkle’.

An aspergillum (“little sprinkler”, less commonly, aspergilium or aspergil) is a Christian liturgical implement used to sprinkle holy water. It comes in three forms: a freshly cut hyssop branch, a brush-like bundle that is dipped in the holy water and shaken, and a perforated, mace-like metal ball with a handle. Some have sponges or internal reservoirs that dispense holy water when shaken, while others must periodically be dipped in an aspersorium (holy water bucket, known to art historians as a situla).And the priest goes out of the camp and the priest looks, and beholds that the sore of the leprosy of the leper is healed. And the priest commands, and takes, for the one healed, two unblemished live birds, cedar wood, Coccus scarlet, and hyssop. And the priest commands, and slaughters the one bird in a pottery vessel upon living water. He takes the live bird and the cedar wood and the Coccus scarlet and the hyssop and dips them and the live bird in the blood of the bird slaughtered upon the living water. And sprinkle seven times upon him purified of leprosy, and he is purified, and sends the live bird upon the face of the field.

Although the Holy Water Sprinkler possesses a very unusual name, it comes from an actual type of historic mace so named due to its resemblance to the aspergillum used in the Catholic Mass.

The fact of the matter is that holy water is a powerful sacramental and we ought to use it daily. To prevent us from using it without thinking, we should consciously find ways to use it more. Holy water can be used to bless people, places, and things that are used by humans in their goal of glorifying God with their lives.If you work outside of the home, sprinkling your work space with holy water is a great idea, not only for spiritual protection on the work front, but also as to sanctify your daily work for the glory of God.

In times when people were very dependent on crops for their livelihood, lack of rain or early frosts could be devastating. Using holy water to bless and sanctify the plants that would be used for the family’s sustenance showed their reliance on God’s grace.The car is probably the most dangerous place where you spend a significant amount of time each day. Never underestimate the power of holy water applied to your vehicle to keep you safe from harm’s way, when used in faith and trust in God. In fact, you can also have a priest bless your car with holy water.We Catholics often forget the power of this sacramental, and take holy water for granted most of the time. If we use it regularly, this is an easy trap to fall into.Holy water is one of those beautiful gifts (and weapons) from God to keep us sanctified and holy in our daily lives and to keep the things we regularly use sanctified and holy.Please note: This action will also remove this member from your connections and send a report to the site admin. Please allow a few minutes for this process to complete.

If you visit the sick in a hospital or nursing home, bless their living space with holy water and leave a holy water bottle with them as a comfort in their time of need.Click below to consent to the above or make granular choices. Your choices will be applied to this site only. You can change your settings at any time, including withdrawing your consent, by using the toggles on the Cookie Policy, or by clicking on the manage consent button at the bottom of the screen.

If you haven’t taken the time to bless your house with holy water, then no time is better than the present. Your home is the domestic Church and is in need of spiritual protection.Use holy water daily. Keeping a holy water font in the home is a great idea so that you, your family, and guests can be blessed in the comings and goings from your home.

Use holy water to pray and make the Sign of the Cross over your spouse and children before they go to sleep at night. Bonding the family to each other and to God in this way is a great family tradition to adopt.From long experience I have learned that there is nothing like holy water to put devils to flight and prevent them from coming back again. They also flee from the Cross, but return; so holy water must have great virtue. For my own part, whenever I take it, my soul feels a particular and most notable consolation.The rite of blessing that a priest says over to make it holy contains prayers of exorcism. It can banish demons, heal the sick, and send unwarranted grace upon us—yet most of the time we cross ourselves with this water without even thinking about how holy it really is.

This is just a suggestion, of course. There is no “correct” prayer to pray when using holy water, other than making the Sign of the Cross and saying the words aloud: “In the name of the Father and the Son and the Holy Spirit.” You can also pray an Our Father or even the St. Michael Prayer when using holy water. Keep in mind that holy water has already been blessed by the prayers of the priest. Its power is based on the authority of the Church—and thus of Christ. You don’t need to add anything! The holy water sprinkler is a mace-like weapon that can be used to sprinkle holy water when fighting undead monsters like zombies, vampires and ghouls. This fantasy version of the holy water sprinkler has a hollow mace head with a screw-on lid. It can be loaded with a vial of holy water that breaks on impact, splashing (or rather sprinkling) holy water on the target. Content on this website is free to download for personal use. Publishing the content in other media without written consent by the creator is prohibited. In real medieval times there existed a mace-like weapon called the “holy water sprinkler” because of it’s resemblance to the aspergillum used in the Catholic Mass. It was of course just a club, but I wanted to pursue the concept a bit further (although I’m sure I’m not the first one to think of this).

Some Catholics believe that water from specific shrines (such as Lourdes) can bring healing – although that water is not the same as typical holy water found in parishes, since it has not been blessed by a priest.

In Mandaeism, mambuha (Classical Mandaic: ࡌࡀࡌࡁࡅࡄࡀ), sometimes spelled mambuga, is sacramental drinking water used in rituals such as the masbuta (baptism), while halalta (Classical Mandaic: ࡄࡀࡋࡀࡋࡕࡀ) is sacramental rinsing water used in rituals such as the masiqta (death mass).Throughout the centuries, members of the Orthodox Church have believed many springs of water to be miraculous. Some still flow, such as the one at Pochaev Lavra in Ukraine, and the Life-Giving Spring of the Theotokos in Constantinople (commemorated on Bright Friday).The Apostolic Constitutions, whose texts date to about the year 400 AD, attribute the precept of using holy water to the Apostle Matthew. It is plausible that the earliest Christians may have used water for expiatory and purificatory purposes in a way analogous to its employment in Jewish Law (“And he shall take holy water in an earthen vessel, and he shall cast a little earth of the pavement of the tabernacle into it”, Numbers 5:17). Yet in many cases, the water used for the sacrament of Baptism was flowing water, sea- or river-water, which — in the view of the Catholic Church — could not receive the same blessing as that water contained in the baptisteries. However, Eastern Orthodox Christians do perform the same blessing, whether in a baptistery or for an outdoor body of water.When blessing objects such as the palms on Palm Sunday, Paschal eggs and other foods for Easter, candles, or liturgical instruments and sacred vessels (at least in some traditions, such as in that of the Georgian Orthodox Church, icons and crosses must also be blessed, as they are not considered intrinsically holy and redeemed), the blessing is completed by a triple sprinkling with holy water using the words, “This (name of item) is blessed by the sprinkling of this holy water, in the name of the Father, and of the Son, and of the Holy Spirit.”In Catholicism, holy water, as well as water used during the washing of the priest’s hands at Mass, is not allowed to be disposed of in regular plumbing. Roman Catholic churches will usually have a special basin (a sacrarium) that leads directly into the ground for the purpose of proper disposal. A hinged lid is kept over the holy water basin to distinguish it from a regular sink basin, which is often just beside it. Items that contained holy water are separated, drained of the holy water, and then washed in a regular manner in the adjacent sink.The drinking of “healing water” (āb-i shifā) is a practice in various denominations of Shia Islam. In the tradition of the Twelver Shi’a, many dissolve the dust of sacred locations such as Karbala (khāk-i shifa) and Najaf and drink the water (āb-i shifā) as a cure for illness, both spiritual and physical.

Holy water is important to the Ethiopian Orthodox Tewahedo Church and regarded as healing from demonic possession and for treating sick people, particularly in cases of mental illness. It can be consumed or poured over someone supposed to be afflicted by harmful things. A majority of studies show that many Ethiopians prefer holy water for biomedical purposes, especially for treatment of HIV AIDS. Pilgrims visit different monasteries such as Tsadkane Mariam and Entoto Kidane Mehret to acquire holy water.Although “Holy water” is not a term used in official rites of the Church of England, font water is sanctified in the Church of England baptism rite. In contrast, the Episcopal Church (United States) does expressly mention the optional use of holy water in some recent liturgies of blessing. More generally, the use of water within High Church Anglicanism or Anglo-Catholicism adheres closely to Roman Catholic practice. In many Anglican churches baptismal water is used for the asperges. A widely-used Anglo-Catholic manual, Ritual Notes, first published by A. R. Mowbray in 1894, discusses the blessing and use of holy water. In addition to “the pious custom” of blessing oneself on entering and leaving a church “in memory of our baptism and in token of the purity of heart with which we should worship Almighty God”, the book commends that “Holy water should be obtained from the parish priest, may be (and indeed should be) taken away and kept for use privately by the faithful in their homes.” An English translation of the traditional rite for the blessing of water and salt, including the exorcisms, was included in the Anglican Missal. Shorter forms are found in A Priest’s Handbook by Dennis G. Michno, and Ceremonies of the Eucharist by Howard E. Galley. Some parishes use a stoup, basin, or font to make holy water available for the faithful to use in blessing themselves, making the sign of the cross upon entering the church.The Catholic Church teaches this use of holy water and making a sign of the cross when entering a church reflects a renewal of baptism, a cleansing of venial sin, as well as providing protection against evil. It is sometimes accompanied by the following prayer:Besides, holy water also used for Ethiopian Orthodox holidays such as Timkat (Epiphany) where Christians gather at notable squares and churches and priests bless holy water and spatter them. In Gondar, the Fasilides Bath is used to bathe and represents the Jordan River. Holy water has also been believed to ward off or act as a weapon against mythical evil creatures, such as vampires. In eastern Europe, one might sprinkle holy water onto the corpse of a suspected vampire in order to destroy it or render it inert. Thereafter, the concept proliferated into fiction about such creatures. The Ismaili tradition involves the practice of drinking water blessed by the Imam of the time. This water is taken in the name of the Imam and has a deep spiritual significance. This is evident from the names used to designate the water, including light (nūr) and ambrosia (amṛt, amī, amīras, amījal). This practice is recorded from the 13th and 14th centuries and continues to the present day. The ceremony is known as ghat-pat in South Asia.The Sunday liturgy may begin with the Rite of Blessing and Sprinkling Holy Water, in which holy water is sprinkled upon the congregation; this is called “aspersion” (from the Latin, aspergere, “to sprinkle”). This ceremony dates back to the 9th century. An “aspergill” or aspergillum is a brush or branch used to sprinkle the water. An aspersorium is the vessel which holds the holy water and into which the aspergillum is dipped, though elaborate Ottonian examples are known as situlae. Blessed salt may be added to the water where it is customary to do so.

Sprinkling with holy water is used as a sacramental that recalls baptism. In the West the blessing of the water is traditionally accompanied by exorcism and by the addition of exorcised and blessed salt.Pour out your Holy Spirit, to bless this gift of water and those who receive it, to wash away their sin and clothe them in righteousness throughout their lives, that, dying and being raised with Christ, they may share in his final victory. All praise to you, Eternal Father, through your Son Jes
us Christ, who with you and the Holy Spirit lives and reigns for ever. Amen.

Holy water is water that has been blessed by a member of the clergy or a religious figure, or derived from a well or spring considered holy. The use for cleansing prior to a baptism and spiritual cleansing is common in several religions, from Christianity to Sikhism. The use of holy water as a sacramental for protection against evil is common among Lutherans, Anglicans, Roman Catholics, and Eastern Christians.In Hinduism, water represents God in a spiritual sense which is the central theme in Mantra Pushpam from Taithreeya Aranyakam of Yajur Veda. Bathing in holy water is, thus, a key element in Hinduism, and the Ganges is considered the holiest Hindu river. Holy water in Hinduism is thought to purify the soul and combat evil. Some Hindus use holy water to wash hands before ringing a bell.

A priest may choose from three other formulae found in the Book of Blessings for blessing water. They are to be accompanied by the priest blessing the water with the sign of the cross. They are as follows: I saw water proceeding out of the temple; from the right side it flowed, alleluia; and all those to whom that water came shall be saved, and shall say, alleluia, alleluia. In the Book of Occasional Services of the Episcopal Church (United States), in the rite for Restoring of Things Profaned, the bishop or priest while processing around the church or chapel recites Psalm 118 with the antiphon Vidi aquam: In the Methodist tradition, Holy Baptism is often administered by sprinkling or pouring holy water over the candidate. The official Baptismal Liturgy, as well as the liturgy for Reaffirmation of Baptism commonly done through asperges, has a prayer for the blessing of this water: The new Rituale Romanum excludes the exorcism prayer on the water. Exorcised and blessed salt has traditionally been added to the holy water as well. Priests can continue to use the older form if they wish as confirmed by Pope Benedict XVI in Summorum Pontificum, which states “What earlier generations held as sacred, remains sacred and great for us too”.Holy water fonts have been identified as a potential source of bacterial and viral infection. In the late-19th century, bacteriologists found staphylococci, streptococci, coli bacilli, Loeffler’s bacillus, and other bacteria in samples of holy water taken from a church in Sassari, Italy. In a study performed in 1995, 13 samples were taken when a burn patient acquired a bacterial infection after exposure to holy water. The samples in that study were shown to have a “wide range of bacterial species”, some of which could cause infection in humans. During the swine-flu epidemic of 2009, Bishop John Steinbock of Fresno, California, recommended that “holy water should not be in the fonts” for fear of spreading infections. Also in response to the swine flu, an automatic, motion-detecting holy-water dispenser was invented and installed in an Italian church in 2009. In 2020, because of the COVID-19 pandemic, Episcopal Conferences directed that holy water be removed from the fonts or stoups.

A blessing, as a prayer, is a sacramental. By blessing water, Catholic priests praise God and ask him for his grace. As a reminder of baptism, Catholic Christians dip their fingers in holy water and make the sign of the cross when entering a church. Holy water is drunk by the faithful after it is blessed and it is a common custom for the pious to drink holy water every morning. In the monasteries of Mount Athos holy water is always drunk in conjunction with consuming antidoron. Eastern Orthodox do not typically bless themselves with holy water upon entering a church as Western Catholics do, but a quantity of holy water is often kept in a font placed in the narthex (entrance) of the church, available for anyone who would like to partake of it or to take some of it home. “The prayers said over the water are addressed to the Father, the Son, and the Holy Ghost, that through the power of the Blessed Trinity the spirits of evil may be utterly expelled from this world and lose all influence over mankind. Then God is besought to bless the water, that it may be effective in driving out devils and in curing diseases; that wherever it is sprinkled there may be freedom from pestilence and from the snares of Satan.”Holy water is kept in the holy water font, which is typically located at the entrance to the church (or sometimes in a separate room or building called a baptistery). Smaller vessels, called stoups, are usually placed at the entrances of the church, to enable people to bless themselves with it on entering. In Holy Water and Its Significance for Catholics, Cistercian priest Henry Theiler states that in addition to being a strong force in repelling evil, holy water has the twofold benefit of providing grace for both body and soul. The use of holy water in some synods of Lutheranism is for the baptism of infants and new members of the church. The water is believed to be blessed by God, as it is used in a sacrament. The water is applied to the forehead of the laity being baptised and the minister performs the sign of the cross. Lutherans tend to have baptismal water fonts near the entrance of the church.A rubric directs that as each profaned object is addressed, “it may be symbolically cleansed by the use of signs of purification, such as water or incense.”

Catholic saints have written about the power of holy water as a force that repels evil. Saint Teresa of Avila (1515-1582), a Doctor of the Church who reported visions of Jesus and Mary, believed fervently in the power of holy water and stated that she used it with success to repel evil and temptations. She wrote:Exorcizo te, creatura aquæ, in nomine Dei Patris omnipotentis, et in nomine Jesu Christi, Filii ejus Domini nostri, et in virtute Spiritus Sancti: ut fias aqua exorcizata ad effugandam omnem potestatem inimici, et ipsum inimicum eradicare et explantare valeas cum angelis suis apostaticis, per virtutem ejusdem Domini nostri Jesu Christi: qui venturus est judicare vivos et mortuos et sæculum per ignem. Deus, qui ad salutem humani generis maxima quæque sacramenta in aquarum substantia condidisti: adesto propitius invocationibus nostris, et elemento huic, multimodis purificationibus præparato, virtutem tuæ benedictionis infunde; ut creatura tua, mysteriis tuis serviens, ad abigendos dæmones morbosque pellendos divinæ gratiæ sumat effectum; ut quidquid in domibus vel in locis fidelium hæc unda resperserit careat omni immunditia, liberetur a noxa. Non illic resideat spiritus pestilens, non aura corrumpens: discedant omnes insidiæ latentis inimici; et si quid est quod aut incolumitati habitantium invidet aut quieti, aspersione hujus aquæ effugiat: ut salubritas, per invocationem sancti tui nominis expetita, ab omnibus sit impugnationibus defensa. Per Dominum, amen. In Catholicism, Lutheranism, Anglicanism, Eastern Orthodoxy, Oriental Orthodoxy and some other churches, holy water is water that has been sanctified by a priest for the purpose of baptism, for the blessing of persons, places, and objects, or as a means of repelling evil. V. Blessed are you, Lord, all-powerful God, who in Christ, the living water of salvation, blessed and transformed us. Grant that when we are sprinkled with this water or make use of it, we will be refreshed inwardly by the power of the Holy Spirit and continue to walk in the new life we received at Baptism. We ask this though Christ our Lord. R. Amen.Among the Eastern Orthodox and the Byzantine Rite Catholics, holy water is used frequently in rites of blessing and exorcism, and the water for baptism is always sanctified with a special blessing.

One of the holiest sites in Sikhism, Harmandir Sahib, is surrounded by a pool of water called amritsar or amritsarovar. For those who wish to take a dip in the pool, the Temple provides a half hexagonal shelter and holy steps to Har ki Pauri. Bathing in the pool is believed by many Sikhs to have restorative powers, purifying one’s karma. Some carry bottles of the pool water home particularly for sick friends and relatives. The pool is maintained by volunteers who perform kar seva (community service) by draining and desilting it periodically.

In the Middle Ages Christians esteemed the power of holy water so highly that in some places fonts had locked covers to prevent the theft of holy water for unauthorized magic practices. The Constitutions of Archbishop Edmund Rich (1236) prescribe that: “Fonts are to be kept under lock and key, because of witchcraft (sortilege). Similarly the chrism and sacred oil are kept locked up.”The idea of “blessed water” is used in virtually all Buddhist traditions. In the Theravada tradition, water is put into a new pot and kept near a Paritrana ceremony, a blessing for protection. This “lustral water” can be created in a ceremony in which the burning and extinction of a candle above the water represents the elements of earth, fire, and air. This water is later given to the people to be kept in their home. Not only water but also oil and strings are blessed in this ceremony. Most Mahayana Buddhists typically recite sutras or various mantras (typically that of the bodhisattva Avalokitesvara for example) numerous times over the water, which is then either consumed or is used to bless homes afterwards. In Vajrayana Buddhism, a Bumpa, a ritual object, is one of the Ashtamangala, used for storing sacred water sometimes, symbolizing wisdom and long life.

V. O God, the Creator of all things, by water and the Holy Spirit you have given the universe its beauty and fashioned us in your own image. R. Bless and purify your Church. V. O Christ the Lord, from your pierced side you gave us your sacraments as fountains of salvation. R. Bless and purify your Church. V. Priest: O Holy Spirit, giver of life, from the baptismal font of the Church you have formed us into a new creation in the waters of rebirth. R. Bless and purify your Church. Fr. John F. Sullivan, writing in the early twentieth century, noted that, “Besides the pouring of baptismal water … the sprinkling with holy water is a part of the ceremonies of Matrimony, of Extreme Unction and of the administration of the Holy Eucharist to the sick, and it is employed also in services for the dead.” The Eucharist (from the Greek for “thanksgiving”) is the central act of Christian worship; also known as Holy Communion and the Lord’s Supper, it is practiced by most Christian churches in some form. Along with baptism it is one of the two sacraments most clearly found in the New Testament, and along with baptism and confirmation it is one of the sacraments of initiation. The Roman Catholic Church distinguishes the Eucharist as sacrifice (mass) and sacrament (communion).

As a result of Vatican II, the church sought to restore to the Eucharist the symbolism of Christian unity that the sacrament clearly has in the New Testament. Originally, the symbolism was that of a community meal, an accepted symbol of community throughout the whole of human culture. Roman Catholic efforts to restore this symbolism have included the use of the vernacular and the active participation of the laity. As a means of symbolizing unity, the ancient rite of concelebration—i.e., several priests or bishops jointly celebrating a single eucharistic liturgy—was restored by Vatican II, which also emphasized the corporate nature of communion as well as the important role of the laity in eucharistic celebrations. The practice of celebrating the Eucharist in an informal setting—i.e., in private homes or classrooms—was instituted in some places as a way of drawing the laity more intimately into the rite.The name of the fourth sacrament, reconciliation, or penance as it was once known, reflects the practice of restoring sinners to the community of the faithful that was associated with the earliest discipline of the penitential rite. Those who sinned seriously were excluded from Holy Communion until they showed repentance by undergoing a period of trial that included fasting, public humiliation, the wearing of sackcloth, and other austerities. At the end of the period, they were publicly reconciled to the church. Although there were some sins, called mortal sins—e.g., murder, adultery, and apostasy—for which certain local churches at certain times did not perform the rite, this did not mean that God did not forgive but only that good standing in the church was permanently lost. Elsewhere it was believed that the rite of penance could be performed only once; relapsed sinners lost good standing permanently. Rigorist sects that denied the power to forgive certain sins were regarded as heretical. The penitential rite involving strict discipline did not endure beyond the early Middle Ages, and there can be no doubt that it was too rigorous for most Christians. In the opinion of many, it did not reflect the forgiveness of Jesus in the Gospels with all fidelity.

Two points of controversy still exist in modern times. One is baptism by pouring or sprinkling water on the head rather than by immersion of the entire body, even though immersion was probably the biblical and early Christian rite. The change almost certainly occurred during the spread of Christianity into Europe north of the Alps and the usual occurrence in early spring of the baptismal feasts, Easter and Pentecost. The Roman Catholic Church simply asserts that the symbolism of the bath is preserved by a ritual infusion of water.Traditionally, one of the justifications for infant baptism was the popular and learned belief in children’s limbo (limbus infantium). Although discussed by theologians, including Aquinas, the doctrine of limbo was never formally pronounced by the church. From the 12th century, however, it was commonly believed that the souls of children who die unbaptized go to limbo, where they experience neither the torments of hell nor the joys of heaven. In the 20th century, belief in limbo became more rare, and the church taught that unbaptized infants are entrusted to the mercy of God and Jesus, who saidRoman Catholics believe in the real presence, an issue that has dominated Catholic-Protestant controversies about Holy Communion. The celebrated term transubstantiation is defined as the change of the substance of bread and wine into the substance of the body and blood of Jesus Christ, even though the physical appearance of the offering remains unchanged. Roman Catholic teaching, which was developed during the Middle Ages and supported by later councils and popes such as Paul VI, applies Aristotelian categories to explain the mystery of Christ’s literal presence in the sacramental bread and wine. This teaching of the real presence is intended to emphasize the intimate relationship between Jesus and the communicant. Although Catholic theologians developed new ways to interpret the mystery of the sacrament of the Eucharist in the period after Vatican II, the doctrine of transubstantiation remains the fundamental understanding of all Catholics.

Indulgences, which caused such controversy at the beginning of the Reformation, represent neither instant forgiveness to the unrepentant nor licenses of sin to the habitual sinner. Rather, they are declarations that the church accepts certain prayers and good works, listed in an official publication, as the equivalent of the rigorous penances of the ancient discipline.

The confirmation rite is a relatively simple ceremony that is traditionally performed during the mass by the bishop, though modern liturgical renewal has empowered pastors of parishes to confer confirmation. The service includes a homily, usually on the meaning of the sacrament, followed by the renewal of the vows of baptism by the confirmands. The bishop raises his hands over those taking confirmation and prays for the bestowal of the sevenfold gifts of the Holy Spirit (according to Isaiah 11:2–3, wisdom, understanding, counsel, strength, knowledge, piety, and fear of the Lord). He then anoints the forehead of each confirmand with chrism (holy oil consecrated at the Maundy Thursday service) and says Accipe signaculum doni Spiritus Sancti (“Be sealed with the gifts of the Holy Spirit”). The rite concludes with the eucharistic service and blessing of the congregation. The recipient of confirmation, who is presented by a sponsor of the same sex, traditionally takes a “confirmation name” that will remind the confirmand of this sacrament. Many confirmands choose the name of a saint whose qualities they admire.

As the sacrament of rebirth, in which the baptized person is made new and permanently sealed with the spiritual mark of belonging to Christ, baptism cannot be repeated. The Roman Catholic Church baptizes conditionally in cases of serious doubt of the fact of baptism or the use of the proper rite, but it no longer approves of the conditional baptism of miscarried or stillborn infants.Baptism is the sacrament of regeneration and initiation into the church that was begun by Jesus, who accepted baptism from St. John the Baptist and also ordered the Apostles to baptize in the name of the Father, the Son, and the Holy Spirit (Matthew 28:19). According to the teaching of St. Paul, which draws an analogy with the death and Resurrection of Jesus, baptism is death to a former life and the emergence of a new person, which is signified by the outward sign of water (Catholic baptism involves pouring or sprinkling water over the candidate’s head). Baptism is understood, therefore, as the total annulment of the sins of one’s past and the emergence of a totally innocent person. The newly baptized person becomes a member of the church and is incorporated into the body of Christ, thus becoming empowered to lead the life of Christ. Nothing but pure natural water may be used, and baptism must be conferred, as Jesus taught, in the name of the Father, the Son, and the Holy Spirit. Baptism is normally conferred by a priest, but the Roman Catholic Church accepts baptism conferred in an emergency by anyone, Catholic or non-Catholic, having the use of reason “with the intention of doing what the church does.” In the spirit of Vatican II, which acknowledged the validity of any baptism that is “duly administered as Our Lord instituted it” (Unitatis redintegratio [“The Restoration of Unity”]; November 21, 1964), the church has recognized as valid the baptisms of a wide range of non-Catholic churches.

It is impossible to assign an exact date of origin for “auricular confession”—i.e., the confessing of faults by an individual penitent to a priest—but it was most likely developed in the 6th century by Irish monks and introduced to the Continent later by Irish and Anglo-Saxon monks. This is the penitential rite that has endured into modern times. It was rejected by most of the reformers on the ground that God alone can forgive sins. The Roman Catholic Church claims that the absolution of the priest is an act of forgiveness; to receive it, the penitent must confess all serious (mortal) sins and manifest genuine “contrition,” or sorrow for sins, and a reasonably firm purpose to make amends. Following Vatican II, the church began to emphasize penance as a process of reconciliation with the church and as a means of obtaining pardon from God. The priest is seen as a healer aiding in the process, and the penitent sinner is called to conversion and correction of his or her life.Church law obliges Roman Catholics to receive Holy Communion at least once a year (during the Lent-Easter season) but encourages them to take it at mass every Sunday, on feast days, and even every day. In this way the faithful can receive the many benefits of the Eucharist. In addition to strengthening community, frequent communion also strengthens contact with Jesus Christ and allows the faithful to participate in Jesus’ sacrificial work. Finally, the Eucharist focuses attention on the ultimate goal, the return of Jesus Christ. Communion is the anticipation of the coming glory of heaven.

The long-standing liturgy of infant baptism, however, indicates the importance of an independent adult decision; without this decision the sacrament cannot be received. The Roman Catholic Church accepts this principle by introducing adults (sponsors, godparents), who make the decision for the infant at the commission of the parents and are given the responsibility of ensuring the child’s Christian upbringing. The responsibilities of parents and godparents have received great emphasis in the church’s rite of baptism for children, which was first promulgated in 1969 and subsequently revised. It is expected that, when they grow up, children who have been baptized will accept the decision made for them and will thus fulfill and validate the adult decision that was presumed.The second point of controversy concerns the baptism of infants. There is no certain evidence of this practice earlier than the 2nd century, and the ancient baptismal liturgies are all intended for adults. There is, however, extensive testimony suggesting the introduction of infant baptism as early as the 1st century. The Apostle Paul compares baptism with circumcision, the Jewish rite initiating male infants into the religious community. Other early Christian writers provide evidence of the practice: Tertullian rejected it, thus suggesting its widespread use, and Origen spoke of infant baptism as an established practice. It became the norm by the 4th century and remained so until the 16th century, when various Protestant groups rejected it. It remains the practice of the Roman Catholic Church and many mainline Protestant churches.

The rite was instituted by Jesus and is recorded in the Synoptic Gospels (Matthew, Mark, and Luke) and in the letters of Paul. According to the Evangelists’ account, Jesus established the practice at the Last Supper, a traditional Passover seder, when he blessed the bread, which he said was his body, and shared it with his disciples. He then shared a cup of wine with his disciples and told them “this is the blood of my covenant, which is poured out for many.” According to St. Luke, Jesus called on his followers to repeat the ceremony in his memory, and it is clear that the earliest Christians regularly enacted it. Originally, the Eucharist was a repetition of the common meal of the local group of disciples with the addition of the bread and the cup signifying the presence of Jesus. During the 2nd century the meal became vestigial and was finally abandoned. The Eucharist was originally celebrated every Sunday, but by the 4th century it was celebrated daily. The eucharistic formula was set in a framework of biblical readings, psalms, hymns, and prayers that depended in form somewhat on the synagogue service. This remained one basis of the various liturgies that arose, including the Roman rite.

Here it would appear that the legislator’s aim in using the expression “if this rite is celebrated during Mass” is directly related to the omission of the penitential rite.

“1393. As circumstances suggest, the celebrant may prepare those present for the blessing in the following or similar words: ‘The blessing of this water reminds us of Christ, the living water, and of the sacrament of baptism, in which we were born of water and the Holy Spirit. Whenever, therefore, we are sprinkled with this holy water or use it in blessing ourselves on entering the church or at home, we thank God for his priceless gift to us and we ask for his help to keep us faithful to the sacrament we have received in faith.’”“O Holy Spirit, giver of life, from the baptismal font of the Church you have formed us into a new creation in the waters of rebirth. R/Bless and purify your Church.

I think that this rubric would allow for the introduction of the rite of blessing and addition of salt if the circumstances or the custom of the place suggest it.

This book contains a slightly different rite from that of the missal, and it is this rite that should be followed outside of Mass and not the rite found in the missal. To wit: “1. On Sundays, especially in Easter Time, the blessing and sprinkling of water as a memorial of Baptism may take place from time to time in all churches and chapels, even in Masses anticipated on Saturday evenings. If this rite is celebrated during Mass, it takes the place of the usual Penitential Act at the beginning of Mass […].” While it is true that the expression “within Mass” is redundant, as this is obvious from the context, I doubt very much if it has anything to do with the possibility of whether this rite is possible outside of Mass. The legislator would not use the missal to implicitly make rules for other contexts.

“1392. The celebrant greets those present in the following or other suitable words, taken mainly from Scripture. ‘May God, who through water and the Holy Spirit has given us a new birth in Christ, be with you all.’ All make the following or some other suitable reply. ‘And with your spirit.’Q: In the Appendix II of the Roman Missal, the rubrics for the “Rite of Blessing and Sprinkling of Water” include this: “If this rite is celebrated during Mass […]” (no. 1). Does this imply that this rite could be celebrated outside Mass? The Latin of the rubric says, “Si ritus intra Missam peragitur […].” Again, this would seem to imply that the Church envisages that this rite would be celebrated extra Missam as well as intra. Do you believe it would be possible to celebrate the rite independently of Mass, in other words, as a stand-alone rite? If so, could a deacon celebrate the rite in this case? If not, can you help me understand why not? In other words, if it is only to be celebrated within Mass, why would the rubric even be necessary? It seems that the celebration of this rite would allow the use of holy water with salt in the post-conciliar liturgical use not only at Mass, but generally. — D.B., Nolensville, Tennessee

“Blessed are you, Lord, all-powerful God, who in Christ, the living water of salvation, blessed and transformed us. Grant that, when we are sprinkled with this water or make use of it, we will be refreshed inwardly by the power of the Holy Spirit and continue to walk in the new life we received at baptism. We ask this through Christ our Lord. R/ Amen. There then follows a brief Liturgy of the Word with a wide selection of readings. Following the readings, the celebrant uses one of the following prayers of blessing: “1388. On the basis of age-old custom, water is one of the signs that the Church often uses in blessing the faithful. Holy water reminds the faithful of Christ, who is given to us as the supreme divine blessing, who called himself the living water, and who in water established baptism for our sake as the sacramental sign of the blessing that brings salvation.

Indeed, confirming this interpretation we find the possibility and the rules for celebrating the rite of blessing and sprinkling of holy water outside of Mass contained in another liturgical book, the Book of Blessings.

“3. Where the circumstances of the place or the custom of the people suggest that the mixing of salt be preserved in the blessing of the water, the priest may bless salt, saying:The Book of Blessings says: “While maintaining the structure and chief elements of the rite, the celebrant should adopt the celebration to the circumstances of the place and the people involved.”

The missal, as we have seen above, mentions: “Where the circumstances of the place or the custom of the people suggest that the mixing of salt be preserved in the blessing of the water, the Priest may bless salt, saying: […].” The prayer used is not tied to the Sunday or the liturgical season.

“We humbly ask you, almighty God: be pleased in your faithful love to + bless the salt you have created, for it was you who commanded the prophet Elisha to cast salt into water, that impure water might be purified. Grant, O Lord, we pray, that, wherever this mixture of salt and water is sprinkled, every attack of the enemy may be repulsed and your Holy Spirit may be present to keep us safe at all times. Through Christ our Lord. Amen.

“1390. But when the blessing of water takes place outside Mass, the rite given here may be used by a priest or deacon. While maintaining the structure and chief elements of the rite, the celebrant should adopt the celebration to the circumstances of the place and the people involved.“1399. After the prayer of blessing, the celebrant sprinkles those present with holy water, as a suitable song is sung; as circumstances suggest, he may first say the following words.

Free standard shipping (Contiguous U.S. only) will be automatically applied order subtotals of $75 or more. Other restrictions may apply. Please see shipping page for more information.Shop for silver and gold tone holy water sprinklers, also known as an aspergillum. A Holy Water sprinkler can be used during Mass, especially on specific feast days and during Easter, and for Rites of Blessing both within and outside of Mass.

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In researching another fire sprinkler issue, I have just found out that the Central Omega R-1M sprinklers installed throughout my house have been recalled quite awhile ago. I purchased the home in July 2018, and nothing was mentioned in the inspection. Everything I have read would indicate I am long past any recall dates. Do you have any suggestions for recourse?Paul — Sort of, but it’s a long horizon. After installation, quick response sprinklers need to be tested in 20 years and then every 10 years after that, standard response tested in 50 years followed by every 10, and dry pendent sprinklers every 10 years. When sprinklers are exposed to cold or sunlight, the liquid bulbs may lose color, but this is typically just temporary based on temp and doesn’t impact activation; but if the liquid is missing for some reason, that’s a problem.

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