God
Faith
Yesterday, I was reading St. Cyril of Jerusalem's "Mystagogical Catecheses", specifically the ones regarding baptism. It just so turned out that we had a baptism at Mass this morning, and Duncan and I were serving at the altar, for that up-close observation!
I listened very carefully to every word during the prayers, and so much of what Cyril wrote was in there! For example, he makes this typological reference between Moses parting the seas and the water swallowing up pharoah's men, to Satan being swamped up via baptism. Here it is, right in the modern-day baptismal prayers:
Cyril explained that when Jesus was baptized by John in the river Jordan, and then came out of the water to be anointed by the Holy Spirit, that is why we are anointed with the chrism oil. He also explained that baptism is the antitype-- which is just a fancy way of saying the reference is working in reverse, chronologically-- of Christ's passion. Behold, the modern-day prayer:
Cyril explained how we are exorcised with olive oil so as to be partakers of the good olive tree. The oil "disperses every concentration of the cosmic forces arrayed against us." Guess what the modern oil of catachumens is made of? Olive oil. From the modern prayer:
Regarding the renunciations, Cyril devotes a lot of words to explaining these. Most notably, he explains that not only are we rejecting Satan, but Satan's works, and that all sin is Satan's work. Further, we are to reject the "pomp" of Satan: Satan's "vanity", and the "frantic dancing of degenerates". He makes an analog between the Eucharist being the food Christ provides for us, and sin being like the "food" Satan tries to get us to consume.
Cyril references another prefigurement: that of Moses anointing Aaron after the latter had bathed in water, whereafter Mosses called him "Christ", or "anointed one". From the prayer:
A final connection I'll reference is the concept of, in baptism, shedding our old selves and being born anew. Cyril quotes both Colossians 3:9 and Ephesians 4:22 to make his point-- we don't strip naked today to be like Christ on the cross, or to be like Adam before the fall: naked but not ashamed. But we do put a baptismal gown on the person:
There are differences too: in Cyril's day they would face West towards the place of darkness, but then towards the East later in the process, towards the place of light-- we don't change directions in the modern baptism. In Cyril's time, they would annoint the forehead ("reflect the glory of the Lord"), the ears ("to be able to hear the divine mysteries", the nostrils ("we are the incense offered by Christ to God"), and the breast ("putting on the breastplate of justice"). Today, it's just the breast (with the oil of catachumens) and the forehead (with the sacred chrism).
I'm also not clear on the parts where Cyril equates the invocation during the baptismal prayer as fundamentally altering the substance of the oil, with the consecration of the bread and wine during the Eucharist: was he speaking in literal terms, or just offering a vague analogy even though it's not the same thing? This will be a good thing to clear up so that as a deacon, I will actually understand what's happening when I baptize!
I listened very carefully to every word during the prayers, and so much of what Cyril wrote was in there! For example, he makes this typological reference between Moses parting the seas and the water swallowing up pharoah's men, to Satan being swamped up via baptism. Here it is, right in the modern-day baptismal prayers:
"Through the waters of the Red Sea you led Israel out of slavery, to be an image of God's holy people, set free from sin by baptism."
Cyril explained that when Jesus was baptized by John in the river Jordan, and then came out of the water to be anointed by the Holy Spirit, that is why we are anointed with the chrism oil. He also explained that baptism is the antitype-- which is just a fancy way of saying the reference is working in reverse, chronologically-- of Christ's passion. Behold, the modern-day prayer:
"Through the waters of the Red Sea you led Israel out of slavery, to be an image of God's holy people, set free from sin by baptism. In the waters of the Jordan your Son was baptized by John and anointed with the Spirit. Your Son willed that water and blood should flow from his side as he hung upon the cross."
Cyril explained how we are exorcised with olive oil so as to be partakers of the good olive tree. The oil "disperses every concentration of the cosmic forces arrayed against us." Guess what the modern oil of catachumens is made of? Olive oil. From the modern prayer:
"Almighty and ever-living God, you sent your only Son into the world to cast out the power of Satan, spirit of evil, to rescue man from the kingdom of darkness, and bring him into the splendor of your kingdom of light. We pray for this child: set him (her) free from original sin, make him (her) a temple of your glory, and send your Holy Spirit to dwell with him (her). We ask this through Christ our Lord."
Regarding the renunciations, Cyril devotes a lot of words to explaining these. Most notably, he explains that not only are we rejecting Satan, but Satan's works, and that all sin is Satan's work. Further, we are to reject the "pomp" of Satan: Satan's "vanity", and the "frantic dancing of degenerates". He makes an analog between the Eucharist being the food Christ provides for us, and sin being like the "food" Satan tries to get us to consume.
"Do you reject Satan? ... And all his works? ... Do you reject sin, so as to live in the freedom of God's children? ... Do you reject the glamor of evil, and refuse to be mastered by sin?"
Cyril references another prefigurement: that of Moses anointing Aaron after the latter had bathed in water, whereafter Mosses called him "Christ", or "anointed one". From the prayer:
"God the Father of our Lord Jesus Christ has freed you from sin, given you a new birth by water and the Holy Spirit, and welcomed you into his holy people. He now anoints you with the chrism of salvation. As Christ was anointed Priest, Prophet, and King, so may you live always as a member of his body, sharing everlasting life."
A final connection I'll reference is the concept of, in baptism, shedding our old selves and being born anew. Cyril quotes both Colossians 3:9 and Ephesians 4:22 to make his point-- we don't strip naked today to be like Christ on the cross, or to be like Adam before the fall: naked but not ashamed. But we do put a baptismal gown on the person:
"...you have become a new creation, and have clothed yourself in Christ. See in this white garment the outward sign of your Christian dignity."
There are differences too: in Cyril's day they would face West towards the place of darkness, but then towards the East later in the process, towards the place of light-- we don't change directions in the modern baptism. In Cyril's time, they would annoint the forehead ("reflect the glory of the Lord"), the ears ("to be able to hear the divine mysteries", the nostrils ("we are the incense offered by Christ to God"), and the breast ("putting on the breastplate of justice"). Today, it's just the breast (with the oil of catachumens) and the forehead (with the sacred chrism).
I'm also not clear on the parts where Cyril equates the invocation during the baptismal prayer as fundamentally altering the substance of the oil, with the consecration of the bread and wine during the Eucharist: was he speaking in literal terms, or just offering a vague analogy even though it's not the same thing? This will be a good thing to clear up so that as a deacon, I will actually understand what's happening when I baptize!