ES S AY Antiphon 8:2 (2003), 12-23

The Order for Blessing Water:

Past and Present
D AN IEL G. VAN SLYKE

his essay compares and contrasts the current R. Who made heaven and earth

T Order for Blessing Water Outside of Mass and

its immediate predecessor, with a view to
outlining the wider changes that have been made to
the blessings of the Roman Rite following the call for
(Qui fecit coelum et terram).
V. The Lord be with you (Dominus vobiscum).
R. And with your spirit (Et cum spiritu tuo).3

liturgical renewal issued by the Second Vatican Council. Then, the general rules continued, the prayer or prayers
Because of its previous preeminence among the proper for the thing to be blessed should be said. Each
blessings of the Ritual, the Order for Blessing Water blessing ended with the sprinkling of the object being
provides a key point of entry for studying the structural blessed with holy water and, where indicated,
and theological differences between the current incensation; both of these were done in silence.4 Thus
blessings and those in use before the Second Vatican the post-Tridentine blessings were quite streamlined,
Council. consisting of two parts following the opening dialogue:
(1) prayer or prayers of blessing, and (2) sprinkling
Blessings in Ro m an Liturgical Bo o ks with holy water. Indeed, these parts constituted the
after the Co uncil o f Trent entirety of each non-reserved blessing in the Ritual,
with the exception of the first, which is under
Following the directives of the Council of Trent, consideration here. The Order for Blessing Water did
the Roman Ritual (R ituale R omanum) was revised and not end with a sprinkling of holy water on the water
promulgated by Pope Paul V on 17 June 1614. The being blessed. It was also more complex because salt
revised Ritual contained only 18 non-reserved blessings was used in it, as will be discussed further below.
– that is, blessings that could be administered by any Because holy water was necessary for every other
priest or bishop. The first of these was the Ordo ad blessing, the Order for Blessing Water was preeminent
faciendam aquam benedictam or Order for Blessing Water.1 among the blessings of the Roman Ritual. It
Eleven blessings reserved for the bishop followed the consistently occupied the first place within the section
non-reserved blessings,2 for a total of 29 blessings. on blessings in the various editions of the Ritual until
A brief but very important set of general rules the Second Vatican Council.5 Water blessed according
opened Title VII, the section of the Ritual on blessings, to this Order also was reserved at the entrances of
and therefore immediately preceded the Order for churches and sprinkled during pastoral visitations to
Blessing Water. The rules stipulated that each blessing the sick and at funerals.6 As the rubrics specifically
should begin with the following dialogue of versicles indicated, the faithful could take it home for
and responses: sprinkling on sick family and friends, on homes, fields,
vines, etc., and for sprinkling themselves daily.7 The
V. Our help is in the name of the Lord priest also sprinkled this water on the altar, the clergy,
(Adjutorium nostrum in nomine Domini). and the people while the Asperges (or, during Easter,
the V idi aquam) was intoned before High Mass. Hence
D aniel G. Van Slyke is Assistant Professor at the Liturgical Institute it occupied an important place not only in the Ritual,
of the University of St. M ary of the Lake/M undelein S eminary. but also in the Roman Missal, where it immediately
 13

followed the calendar in the ver y first printed power of the Holy + Spirit: that you may be
editions.8 water exorcized for putting all strength of the
The 29 blessings in the Ritual of 1614 were too enemy to flight, and that you may be
few to meet the pastoral exigencies of all communities; empowered to uproot and cast out the enemy
hence the need to add more blessings arose rather himself with his apostate angels, by the power
quickly. An edition of Paul V’s Ritual published in of the same Jesus Christ our Lord: Who shall
1688 was augmented by a formula for blessing the come to judge the living and the dead, and the
people and their fields.9 It was not placed among the world by fire. R. Amen.12
other blessings in the Ritual, but rather at the end of
the book, following the rite of exorcism. Benedict XIV The exorcism addresses the water itself, or the “creature
followed such precedents when he promulgated a new of water,” which recalls God’s act of creation. One might
edition of the Ritual on 25 March 1752. An appendix explain this as parallel to the manner in which inanimate
contained a great number of additional blessings, objects are sometimes called to praise God in scripture
eventually doubling the length of the original post- (e.g., Dn 3:60).13 The priest first exorcizes the water
Tridentine Ritual. For ease of use, the blessings were in the name of the Trinity, then offers a prayer that
often extracted from the Ritual and published separately Christ might empower the water to drive out the enemy,
in benedictionals or books of blessing. Local diocesan his fallen angels, and all of his strength or jurisdiction
rituals and benedictionals developed, especially in (potestas). The power (virtus) of Christ is mentioned,
eighteenth- and nineteenth-century France, which along with his second coming and the final judgment,
gathered blessings absent from the Roman Ritual but which strike terror in the enemy and his angels.14 It is
deemed fitting for the pastoral needs of the local important to note that this formula, assuming its
faithful.10 These rituals and benedictionals also opened efficacy, not merely exorcizes the water, but also
with the Order for Blessing Water. empowers it to be an instrument of exorcism, in the
Pius XI promulgated another edition of the Roman sense of driving out the enemy, his companions, and
Ritual in 1925. It contained a large appendix of 71 his influence.
non-reserved blessings and 79 reserved blessings. Fifty- The prayer over the water continues this theme,
two of these reserved blessings were for the use of invoking God’s blessing upon the water so that it may
particular religious orders. Pius XII promulgated the become an instrument for driving away a multitude of
final edition of the Ritual in 1952, in which the evils:
additional blessings were moved from the appendix to
Title IX, the section on blessings (D e benedictionibus). O God, who for the salvation of the human
Although the blessings were substantially re-arranged race have founded all the greatest mysteries
for ease of use, the Order for Blessing Water remained (sacramenta) in the substance of water: be
the first. The Ritual of 1952 contained 179 blessings, favorable to our prayers, and pour forth the
95 of which were reserved.11 power of your blessing + upon this element
prepared with manifold purifications: so that
The Previo us Order your creature, serving your mysteries, may take
up the effect of divine grace for expelling
The Order for Blessing Water in Paul V’s Ritual demons and driving away diseases; so that
remained the same through the various revisions of whatsoever this water sprinkles in the homes
the Ritual, including that of 1952. It began with an or places of the faithful, may be freed from all
exorcism of salt, followed by a prayer invoking God’s uncleanness, and delivered from harm: may
blessing and sanctification upon the exorcized salt. the pestilential spirit not remain there, nor
For the sake of brevity, analysis of the exorcism and destroying air: may all snares of the hidden
blessing of salt will be omitted from this study. The enemy depart; and if there be anything that is
water itself was subject to one exorcism and one prayer hostile towards either the safety or the repose
of blessing. Then the salt was mixed with the water, of the inhabitants, let it flee with the sprinkling
and a final blessing was pronounced over the resulting of this water: so that the well-being asked
solution. through the invocation of your holy name may
The exorcism of water took the following form: be defended from all that attacks it. Through
our Lord Jesus Christ your Son: who with you
I exorcize you, creature of water, in the name lives and reigns in the unity of the Holy Spirit,
of God + the Father almighty, in the name of God for ever and ever. R. Amen.15
Jesus + Christ his Son our Lord, and in the
14 ANTIPHON

The prayer does not merely ask that the water be water alone, more specifically refers to the homes and
blessed, but rather that the water be infused with God’s places of the faithful. In this way the Order for Blessing
power of blessing. The purpose of this power is once Water indicates a primary use to which this holy water
again apotropaic; it is for driving away demons and was expected to be put: the lay faithful would take it
their snares, disease and all other evils. Expelling evil, for sprinkling their homes, barns, fields, shops, etc. This
however, does not appear as an end in itself: the prayer was an eminent mode of actual or active participation
also requests that safety, repose, and general well-being in the blessings of the Middle Ages and the Tridentine
fill the homes and places of the faithful sprinkled with era, even though some might characterize it as private
this water. devotion. The use of the same holy water in every
The priest next mixes the exorcized and blessed other blessing, as well as at the beginning of the Mass,
salt into the water three times in the pattern of a cross, kept it firmly within the framework of liturgy. Thus,
saying, “May this salt and water be mixed together, in in a remarkable way, holy water linked the official public
the name of the Father + and of the Son + and of the worship of the Church with the daily lives of the faithful.
Holy + Spirit,” to which the response is “Amen.” The
versicle beginning “The Lord be with you . . .” is Blessings in Ro m an Liturgical Bo o ks after
repeated,16 and then the priest utters the last prayer of the Seco nd Vatican Co uncil
the rite, the prayer over the mixture of salt and water:
The Fathers of the Second Vatican Council,
O God, source of invincible strength and king considering blessings under the categor y of
of insuperable dominion, and ever magnificent sacramentals, commanded that they undergo a revision
triumphant one: you who restrain the force of aimed above all at fostering intelligent, actual, and easy
the adversary’s dominion: you who overcome participation on the part of the faithful (conscia, actuosa
the savagery of the raging enemy: you who et facili participatione fidelium). They also ordered that
powerfully defeat hostile influences: trembling the reserved blessings should be reduced to only a few,
and prostrate we humbly beseech and implore and that limited provision be made for the
you, Lord: that you may look kindly upon this administration of some sacramentals at the hands of
creature of salt and water, graciously illumine qualified lay persons. 18 In 1965, the Sacred
and sanctify it with the dew of your mercy: that Congregation of Rites allowed all priests to bestow the
wherever it shall be sprinkled, through the majority of blessings, thereby implementing one of the
invocation of your holy name, every infestation Council’s mandates by quickly eliminating the
of the unclean spirit may be banished: and the reservation of certain blessings to particular religious
terror of the venomous serpent may be driven orders and congregations. 19 The work of actually
afar: and may the presence of the Holy Spirit revising the texts of the blessings was entrusted to Study
deign to be everywhere with us, who ask your Group (Coetus) 23 of the Consilium for Implementing
mercy. Through our Lord Jesus Christ your Son: the Constitution on the Sacred Liturgy (Consilium ad
who lives and reigns in the unity of the same exsequendam constitutionem de sacra liturgia), headed by
Holy Spirit, God for ever and ever. R. Amen.17 Pierre-Marie Gy, O.P.20
Commentators divide the subsequent process of
This final prayer asks the unconquerable God – for revising the blessings into two phases.21 The first,
whom the devil is no threat whatsoever – to illumine extending from 1970 to 1974, was preparatory. During
and sanctify this creature of salt and water. Once again this phase, the doctrinal and practical principles that
the desired effect is to drive away the infestation of would guide the actual revision of the texts of the
every impure spirit, along with the terror and venom blessings were set forth.22 In addition to the concerns
of the ancient serpent. Yet this blessing goes far beyond specifically noted in S acrosanctum concilium, three more
the apotropaic, by requesting that God grant the of these principles proved particularly momentous.
presence of the Holy Spirit wherever the solution might First, the Study Group defined blessing primarily as
be sprinkled. Expulsion of evil influences, then, appears thanksgiving and praise, as is evident in an internal
as a sort of necessary preamble to the fuller realization communication of the Sacred Congregation for Divine
of divine power – and a striking demonstration of the Worship dated 23 February 1972:
priestly munus (office/duty) of sanctifying.
Note that this prayer implores God that evil spirits Blessings . . . have, above all and perhaps in
may flee and God’s Spirit may dwell “wherever” the the first place, an element of thanksgiving and
solution is sprinkled. The previous prayer, over the of blessing towards God, a very beautiful
8:2 (2003) 15

example of which is found in the formulae over was not completed until Pope John Paul II promulgated
the bread and wine at the offertory of the it under the title D e benedictionibus on 31 May 1984.
restored rite of the Mass: “Blessed are you Lord This current book of blessings contains a “General
God of the universe, because from your Introduction” (praenotanda generalia) providing a
goodness we have received bread . . . wine . . .” theological explanation of blessings along with practical
The special theological importance of blessing norms for their celebration. The introduction stresses
rests in this, that it recognizes and proclaims that blessings, as part of the Church’s liturgy, should
the goodness of created things and the be celebrated communally.28 It then indicates that the
providence of the Creator. In the various typical rite of blessing is comprised of two parts: first,
circumstances of his life, man, made to the the proclamation of the word of God; second, praise of
image of God, giving thanks recognizes and divine goodness and petition for heavenly help.29 The
confesses that all created things come forth first part can contain several elements, including
from the hands of God.23 introductory rites (song, sign of the cross, greeting, along
with an introductory instruction to explain the meaning
From this perspective, blessing serves primarily as a sort of the blessing), a reading from scripture, and
of creedal statement on God’s creative activity. As in intercessions. While other elements of the blessing may
this passage, influential liturgists of the post-conciliar be omitted, the reading from scripture, which is
period frequently claim that the Eucharist provides a considered fundamental, may not be. The second part
model for prayers of blessing, often relying heavily upon of the typical current rite of blessing is limited to the
the evidence offered by the problematic ancient formula of blessing or the prayer itself, along with any
Christian text known as the Apostolic Tradition.24 sign belonging to the rite – such as the sign of the cross
As a second momentous working principle, the or a sprinkling with water, which appears in several of
Study Group posited that blessings are invoked the rites.30
primarily on people and their activity, and only One immediately notes a radical change in the
secondarily on the things and places that they use. This structure of blessings. First, a ‘liturgy of the word,’ has
stress on the primacy of human thanksgiving and praise been added to the prayer of blessing that constituted
towards God is also evident throughout the writings of the fundamental core of most blessings in the previous
Catholic theologians who worked on blessings in the Roman Ritual. Second, holy water is no longer central
post-Vatican II period.25 In light of the final product to the rites of blessing. Accordingly, the Order for
of the Study Group’s work, one can summarize these Blessing Water, that once occupied the place of honor,
principles by describing rites of blessing as opportunities now occupies the relative obscurity of chapter 33.
to help the faithful, particularly through their activity In 1987, ICEL completed its translation and
in the world, give thanksgiving and praise to God for adaptation of D e benedictionibus, entitled Book of Blessings,
the goods of creation. “for study and comment” as well as “for interim use.”31
The Study Group’s final principle is expressed as The Holy See approved the Book of Blessings on 27 January
follows: “in blessings the element of invocation against 1989, for use in the United States ad interim.32 From 3
diabolic powers can be allowed: nevertheless, vigilance December 1989, the first Sunday of Advent, the USCCB
is necessary lest blessings become just as ‘amulets’ or declared, “the use of the Book of Blessings is mandatory
‘talismans’. . .”26 Apotropaic invocations or prayers in the dioceses of the United States of America. From
aimed at counteracting diabolic influence, then, are that day forward no other English version may be
dispensable if they conflict with the overriding demand used.”33 The Book of Blessings contains translations of
to discourage superstition. Exorcisms, if only by orders and prayers of blessing from D e benedictionibus,
omission, do not appear to be allowed at all: they are along with 42 orders and prayers composed by the
addressed to the demon or to the creature and so cannot NCCB’s Committee on the Liturgy or added from other
be qualified as invocations, which are addressed to God. liturgical books. The numbering and ordering of
This third principle, however timidly expressed, could material differs from that of the Latin typical edition.
potentially justify – as the finished product of the Study Chapter 41 of the Book of Blessings contains the
Group’s labors attests – the complete elimination of a “Order for the Blessing of Holy Water Outside Mass.”
predominant feature of pre-Vatican II blessings. It can be characterized as a translation of D e
The second phase began at the end of 1974 with benedictionibus chapter 33. Nonetheless the typical
the constitution of a second Study Group, which was edition D e benedictionibus provides the sole basis for the
subsequently dissolved and whose work was then taken analysis that follows. The translations, which are my
up by a third Study Group.27 The new book of blessings own, strive for a literal rendering of the original Latin.
16 ANTIPHON

The Present Order use “similar words.” The celebrant chooses from one
of the three, reciting it with hands outstretched. The
The current Order for Blessing Water Outside the first follows:
Celebration of Mass (Ordo ad faciendam aquam benedictam
extra missae celebrationem) is reserved for the clergy – Blessed are you, Lord, all-powerful God,
whether bishop, priest or deacon. This Order is, by who (qui) in Christ, the living water of our
virtue of its context, the immediate successor of the salvation,
Order for Blessing Water in the pre-Vatican II Ritual. have deigned to bless and inwardly reform us:
The previous Order was never used within the Mass, grant that we who by the sprinkling of this
but rather in the sacristy or in the church before Mass water
began. The current Missal contains a distinct Order or by its use are strengthened
for Blessing Water within the Mass, which may be used may, with renewed youth of the soul
in lieu of the penitential rite, but this shall be discussed through the power of the Holy Spirit,
briefly for comparative purposes only. continually walk in newness of life.
The Order for Blessing Water outside the Through Christ our Lord. R. Amen. 37
Celebration of Mass in D e benedictionibus of 1984 begins
with the sign of the cross in the name of the Father, The qui clause characterizes God as having reformed
Son, and Holy Spirit. The introductory rites continue us inwardly by baptism. The petition seeks that we
as the celebrant greets those gathered for the blessing might be helped by the sprinkling or use of this water,
with the following words, or with other suitable words in order to walk continually in newness of life. The
from Scripture: “May God, who from water and the prayer requests the renewal of “us” who are present for
Holy Spirit has regenerated us in Christ, be with all.”34 the celebration. It does not allow that any thing or
This constitutes a kind of versicle, to which all are to place might benefit from the water. Furthermore, the
reply, “And with your spirit,” or some other suitable prayer neither blesses nor exorcizes the water. In fact,
response. Then the celebrant, if it is appropriate (pro the status of the water does not appear to change at
opport un it at e), prepares those gathered for the all. These same comments stand for the second oration
celebration of the blessing with the following words, or provided in the current Order:
something similar:
Lord, holy Father,
With this blessing of water, we recall Christ look upon us,
the living water and the sacrament of baptism, who (qui), redeemed by your Son,
in which we have been reborn in water and the have been reborn through Baptism
Holy Spirit. Whenever, therefore, we are in water and the Holy Spirit:
sprinkled with this water, or upon entering a grant, we beseech you,
church or staying at home we use it with the that those who will be sprinkled with this water,
sign of the cross, we will give thanks to God may be renewed in body and in mind
for his indescribable gift, and implore his help, and may render pure service to you.
in order that we might by living hold on to Through Christ our Lord. R. Amen.38
what we have received by faith.35
This formula invokes renewal in body and mind upon
The use of water assumed by the rites is twofold: it is those who will be sprinkled with this water, in order
sprinkled on “us” – that is, we who are present for the that they may render pure service to the Father. In
celebration – or we sign ourselves with it upon entering this case the qui clause does not describe God, but “us”
a church or even at home. By using it in these ways, who have been redeemed and reborn in baptism. Once
we recall Christ and our baptism, give thanks to God, again baptism is recalled, and the water itself is not
and implore his aid in living the sacrament that we actually blessed – only the people to be sprinkled with
have received in faith. At the outset, then, the rite is it. The third and final option for a prayer of blessing
framed as a memorial of the participants’ baptism also brings to mind the sacrament of baptism. Threefold
marked by thanksgiving. in structure, each part attributes a specific act to one
The reading from scripture follows. The Order Person in the Trinity by means of a qui clause, and asks
provides the full text of John 7:37-39, and then indicates that Person to bless and purify the Church:
six other possible scriptural readings.36
The prayer of blessing comes next. Here there are God creator of all things, who (qui) in water
three options, but no indication that the celebrant can and the Spirit
8:2 (2003) 17

have given form and image to man and to the A radical shift it is. The above analysis
universe. demonstrates that the present Order is in no way
R. Bless and purify your Church. derived from the previous Order; it is not a revision,
but an entirely new work. This is in fact typical of the
Christ, who (qui) from the side pierced on the current D e benedictionibus. Only five of the more than
cross 100 formulae that appear in the book are directly
have made the sacraments of salvation flow inspired by the Ritual of 1952. Nor are the prayers
forth. drawn from ancient liturgical books, as is the case with
R. Bless and purify your Church. many orations in the revised Missal.41 Pierre Jounel
explains the grounds for constructing the blessings of
Holy Spirit, who (qui) from the baptismal the Ritual ex nihilo as follows: “The eucharistic
bosom of the Church, conception of blessing having been lost since the distant
in the bath of regeneration, times of the A postolic C onstitutions, the medieval
have made us new creatures. sacramentaries and more recent rituals could not be of
R. Bless and purify your Church. 39 any great help.” 42 With this statement, Jounel
effectively discards the Church’s entire patrimony of
This blessing refers to the water of creation, the water written blessings. Moreover, his reference to such an
that flowed from Christ’s side, and the water of baptism. ancient and obscure text betrays the extent to which
The water of the Order, however, is not specifically the work of revising the blessings was dependent upon
mentioned. So while this formula presents a tidy a particular interpretation of the history of blessings –
summary of water’s role in salvation history, it does an interpretation which smacks of archeologism and
not request that the water of the Order be blessed. The might not withstand critical examination.
petition, contained in the response of the congregation, By contrast, the 1952 Order for Blessing Water
asks instead that the Church be blessed and purified. descended directly from a tradition that can be
At the end of the Order, the celebrant sprinkles definitively traced to the origins of liturgical books. The
those present with holy water and says the following: Romano-Germanic Pontifical, compiled at Mainz in the
“May this water be a memorial of baptism received, mid-tenth century, contains the very same exorcisms
and may it recall Christ, who has redeemed us by his and prayers of blessing for both salt and water that are
Passion and Resurrection. R. Amen.” When found in the Ritual of 1952.43 Earlier still, they are
appropriate (pro opportunitate), those present sing a found in their integrity in the Gregorian sacramentary.44
fitting song.40 Thus the theme of baptism opens the In turn, the redactor of the Gregorian sacramentary
Order, closes it, and is prominent throughout. The adapted, with only a few minor variations, the prayer
fundamental point of the Order is to aid the faithful in over the water in the Blessing of Water to be Sprinkled
recalling their baptism and the work of Christ in the in a Home (Benedictio aquae spargendae in domo) found
economy of salvation. in the Old Gelasian sacramentary. The Gelasian is,
At this point numerous theological questions arise. owing to its antiquity and the completeness of the
For instance, at the completion of this Order, is the manuscript, a privileged witness of early Roman liturgy;
water used therein blessed? Does it differ from any copied at Chelles around 750, the manuscript contains
other water? Can one answer “yes” to these questions earlier material originally compiled in southern Italy.45
when the Ordo itself provides no justification for an A number of verbal parallels also link the exorcisms of
affirmative answer? Are the members of Christ’s salt and water in the Gelasian with those in the
faithful deceived who believe the water in their Gregorian, and therefore with the Order for Blessing
churches’ fonts is blessed? Will the farmer who Water found in the 1952 Roman Ritual.46
sprinkles such water on his failing crops only benefit Another contrast is evident in the Order for Blessing
to the extent that it helps him recall his salvation? If a Water within Mass, which constitutes the second
mother sprinkles it on her sick infant, does the infant appendix of the latest Roman Missal. This Order offers
who has not yet the use of reason – and so cannot “recall three prayers of blessing which are more consistent with
Christ” – benefit? For whom is the blessing intended – the tradition of blessing water in several ways.47 First,
the mother or the infant? Indeed, if the purpose of they in fact beseech God to bless the water. Second,
blessing is primarily praise and thanksgiving, can they mention apotropaic effects of the holy water –
anyone who is absent from the liturgical celebration of even if that reference is somewhat muted and the
the Order participate in the blessing? The implications ancient enemy in not named. Third, they at least allow,
of this radical shift in the euchology of blessings have where it is customary, the mixing of the water with
yet to be considered. salt. Striking in their absence from D e benedictionibus,
18 ANTIPHON

the presence of these elements in the Missal betrays of symbolizing this “primordial” liturgy.49
some theological disparity between those responsible
for the respective liturgical books. This notion of the “liturgy of the world,” whether rightly
or wrongly attributed to Rahner,50 could go a long way
W hy the Co ntrast? towards explaining why the current Order for Blessing
Water Outside of Mass does not explicitly bless or
The above examination of the differences between exorcize the water, and moreover, why things (rather
the previous and the present Order for Blessing Water than people) generally are not blessed or exorcized in
Outside of Mass provides a vivid illustration of the fact D e benedictionibus. Although the notion is specifically
that the D e benedictionibus promulgated in 1984 is no invoked rather infrequently, the “liturgy of the world”
mere revision of the blessings from the pre-Vatican II could shed light on the general consensus articulated
Roman Ritual. It is rather a completely different work, by many theologians writing on blessings in the post-
which appears to be undergirt by a radically different Conciliar period: God’s creatures are blessed from their
understanding of the nature of blessing and exorcism, creation; liturgical blessings are opportunities to praise
an understanding that is in part characterized by the and thank God for this, and, from the pastoral
practical principles of revision set forth by Study Group perspective, to edify those present by recalling it.51
23 and discussed above. One scholar of holy water, writing before Vatican
What theological shifts, it may be asked, led to the II, expressed quite a different view of the state of
new understanding that entailed the wholesale re- creation in the following passage: “By the fall of our
writing of the Ritual’s blessings? David Stosur reasons first parents, the spirit of evil obtained influence not
that, in the absence of sustained attention given to only over man, but also over inanimate nature, whence
blessings in and of themselves, “a contemporar y he is called in Scripture ‘the prince of this world’” (Jn
theology of blessings . . . must simply be extrapolated 12:31, 14:30, 16:11). For this reason, when the Church
from approaches that theologians since Vatican II have exorcizes some thing, “the curse put upon it is removed,
taken to the sacraments and to the liturgy in general.”48 and Satan’s power over it either destroyed entirely, or
He proceeds to do this, appealing particularly to at least diminished.” 52 The same commentator
reflections on the liturgy by Otto Semmelroth, Edward articulated what he claimed to be the consensus
Schillebeeckx, and Karl Rahner. Particularly worthy of regarding holy water as follows:
note is the following passage, in which Stosur weaves
together some of Rahner’s comments on the liturgy: Nearly all theologians teach that Holy Water,
used with the proper intention and disposition,
The very “conceptual model” of sacramentality confers actual graces, remits venial sin, restrains
therefore shifts according to the way God’s the power of Satan, and secures temporal
relationship to the world is understood – in blessings, for example, bodily health and
Rahner’s terms, from one “based on the implicit protection against temporal evils. When
assumption that grace can be an unmerited gift preparing Holy Water, the officiating minister
of God only if it becomes present in a secular in the name of the whole Church prays for these
and sinful world to which it is mostly denied,” divine favors in particular. Surely, then, the
to one which “starts out from the assumption pious use of this “permanent sacramental” is a
that the secular world from the outset is always most helpful means of salvation.53
encompassed and permeated with the grace of
the divine self-communication”: “ The Hence blessing or consecrating a thing in general or
sacraments accordingly are not really to be water in particular entailed breaking Satan’s influence
understood as successive individual incursions over it, so that it could no longer serve as an instrument
of God into a secular world, but as ‘outbursts’ of his hate.54 Then, by the power of Christ entrusted
. . . of the innermost, ever present gracious to the Church, the thing blessed could be used as an
endowment of the world with God himself into efficacious instrument for good – assuming the proper
history. The material things of creation, as disposition of the person who benefits from the use of
necessary components of the “liturgy of the the item.55 This type of exorcism is frequently found
world,” are by that very fact valuable. The value in ancient rituals, including, for example, rites of
of material creation is in turn understood and baptism.56 It is prefatory in nature; if something or
acknowledged in sacramental celebrations, someone is to become an instrument of blessing, then,
where these things are utilized for the purpose logically, that person or thing must be free from demonic
influence. Such prefatory exorcisms do not indicate
8:2 (2003) 19

that the devil possesses the thing or person in the sense exorcism, or that praise, thanksgiving, and recollection
of indwelling, but in the sense of having some claim, of one’s baptism are equivalent with blessing water, may
jurisdiction, or power over it by virtue of the Fall. wonder if the radical changes in the Church’s blessings
Such a view is, perhaps, somewhat pessimistic faithfully reflect the Second Vatican Council’s mandate
regarding the state of creation after the Fall.57 Yet it is that sacramentalia recognoscantur, that is, that the
in keeping with a biblical understanding of the state of sacramentals be “revised.”60
creation, as indicated for example in Romans 8:19-21:
“For creation awaits with eager expectation the __________
revelation of the children of God; for creation was
subject to futility . . . in hope that creation itself would N otes:
be set free from slavery to corruption and share in the 1
In the order in which they appear, the remaining non-
glorious freedom of the children of God.” On the other
reserved blessings follow: (2) blessing of candles; (3) blessing
hand, any view that discounts the influence of evil in of homes (on Holy Saturday); (4) another blessing of homes
favor of an insistence on the goodness of creation can (to be used at any other time, with the sprinkling of holy
be accused of an optimism that verges on naïveté.58 water); (5) blessing of a place; (6) another blessing of a new
Perhaps such optimistic views betray a privileged first- home; (7) blessing of a bridal chamber; (8) blessing of a new
world bias in their facile dismissal of the radical ship; (9) general blessing of fruits of the earth and vineyards;
consequences of sin on the created world: “Cursed be (10) blessing of pilgrims setting out to holy places; (11)
the ground because of you! In toil shall you eat its blessing of pilgrims after returning; (12) blessing of a paschal
yield all the days of your life” (Gn 3:17). Certainly lamb; (13) blessing of eggs; (14) blessing of bread; (15)
another blessing of bread; (16) blessing of new produce; (17)
God created all things good; but we no longer live in
blessing of anything edible; (18) blessing of simple (unmixed)
the Garden of Eden. oil.
Nevertheless, such optimistic views culminate in a 2
In the order in which they appear, the reserved blessings
reinterpretation of exorcism, which exerts considerable follow: (1) blessing of priestly vestments; (2) blessing of altar
influence over the current Order for Blessing Water. linens; (3) blessing of corporals; (4) blessing of a tabernacle;
Achille M. Triacca articulates a new understanding that (5) blessing of a new cross; (6) blessing of images; (7) rite of
justifies the transformation evident in the blessings of blessing and laying the cornerstone of a church; (8) rite of
the Ritual. In his view, “the most authentic” (le plus blessing a new church or public oratory; (9) rite of reconciling
authentique) liturgical and ecclesiastical view of exorcism a profaned church; (10) rite of blessing a new cemetery (for a
priest delegated by a bishop); (11) order of reconciling a
is characterized by “the optimistic vision” (la vision
profaned cemetery.
optimiste) that encompasses all of salvation history and 3
R ituale R omanum (Mechlin: Dessain, 1953) 265, my
the orientation of all creation towards redemption. translation.
Hence Triacca highlights the importance of anamnesis 4
Ibid.: “Postea rem adspergat aqua benedicta, et, ubi
(understood as a memorial of salvation history) in the notatum fuerit, pariter incenset, nihil dicendo. Cum Sacerdos
euchology of exorcisms. He goes on to argue that in its aliquid benedicturus est, habeat ministrum cum vase aquae
most authentic form, exorcism is nothing other than benedictae et adspersorio, et cum hoc Rituali libro, seu
an epiclesis of the Holy Spirit.59 Triacca’s criteria for Missali.”
5
authenticity are somewhat obscure, as is the logic of Girolamo Baruffaldi [Hieronymus Baruffaldus], A d
rituale Romanum commentaria (Venice: Balleoniana, 1731) XLV,
his argument. As noted in the above discussion of the
p. 260. Note, however, that there are different kinds of holy
previous Order, the expulsion of evil influences appeared water. For a description of four types of holy water found in
as a prerequisite for the fuller realization of divine power Tridentine liturgical books – Gregorian water (for consecration
in the object to be blessed, rather than as an end in of churches), baptismal water, Easter/Pentecost water, and
itself. Yet by no means should exorcism be conflated ordinary holy water – see Frederick A. Houck, Fountains of
with epiclesis. Joy, or “By W ater and Blood,” 3rd ed. (St. Louis: Herder, 1938)
Nonetheless, each of the three formulae of blessing 108-27. What he calls “ordinary holy water” is the topic of
in the present Order for Blessing Water Outside of Mass the present study. The papal blessing, which is found in the
mentions the Holy Spirit, and anamnesis or Ritual of 1952, constitutes an exception insofar as it does
not make use of holy water: see “Ritus benedictionis papalis
remembrance of salvation history – especially of one’s
super populum elargiendae,” and “Formula benedictionis
own baptismal entrance into the economy of salvation papalis cum indulgentia plenaria,” in Rituale Romanum (1953)
– is the dominant theme. For those who see the 429-30.
connection, these elements are all that remains of the 6
On the uses of holy water in liturgy and in devotion, see
apotropaic themes that predominated the previous Henry Theiler, H oly Water and its Significance for Catholics (New
Order for Blessing Water. Those who cannot admit York: Pustet, 1909) 35-54, and Houck, Fountains of Joy, 131-40.
7
that anamnesis and epiclesis are equivalent with R ituale R omanum (1953) 268: “Christifideles autem
20 ANTIPHON

possunt de ista aqua benedicta in vasculis suis accipere, et contemplation and realization of their punishment of fire,
secum deferre ad aspergendos aegros, domos, agros, vineas, and by our command, they depart from bodies, unwilling
et alia, et ad eam habendam in cubiculis suis, ut ea quotidie and sorrowing and ashamed before you who are present.”
15
et saepius aspergi possint.” See Baruffaldi, Ad rituale Romanum “Deus, qui ad salutem humani generis, maxima quaeque
commentaria XLV, p. 263: this practice can be traced back at sacramenta in aquarum substantia condidisti: adesto propitius
least to the year 890. invocationibus nostris, et elemento huic multimodis
8
A photographic reprint is provided by Anthony Ward purificationibus praeparato, virtutem tuae ben + dictionis
and Cuthbert Johnson, eds, M issalis R omani editio princeps infunde: ut creatura tua, mysteriis tuis serviens, ad abigendos
M ediolani anno 1474 prelis mandata, Bibliotheca Ephemerides daemones, morbosque pellendos, divinae gratiae sumat
Liturgicae Subsidia Instrumenta Liturgica Quarreriensia effectum; ut quidquid in domibus, vel in locis fidelium, haec
Supplementa 3 (Rome: C.L.V.-Edizioni Liturgiche, 1996) 15- unda resperserit, careat omni immunditia, liberetur a noxa:
16; for an edited version, see Robert Lippe, ed., M issale non illic resideat spiritus pestilens, non aura corrumpens:
R omanum M ediolani, 1 4 7 4 , vol. 1: Text, Henry Bradshaw discedant omnes insidiae latentis inimici; et si quid est, quod
Society 17 (London: Harrison and Sons, 1899) xxv-xxvi. aut incolumitati habitantium invidet, aut quieti, aspersione
9
R ituale R omanum Paul V. Pont. M ax. jussu editum: Addita hujus aquae effugiat: ut salubritas, per invocationem sancti
formula pro benedicendis populo & agris a S . R ituum Congregatione tui nominis expetita, ab omnibus sit impugnationibus defensa.
approbata (Antwerp: Plantin-Moreti, 1688) 397-408. Per Dominum nostrum Jesum Christum Filium tuum: Qui
10
For a list of printed benedictionals and separately tecum vivit et regnat in unitate Spiritus Sancti Deus, per
published appendices to the Roman Ritual in eighteenth- and omnia saecula saeculorum. R. Amen.”
16
nineteenth-century France, see Jean-Baptiste Molin and “Hic ter mittat sal in aquam in modum crucis, dicendo
Annik Aussedat-Minvielle, Répertoire des rituels et processionnaux semel: Commixtio salis et aquae pariter fiat, in nomine Pa +
imprimés conservés en France (Paris: Éditions du Centre National tris, et Fi + lii, et Spiritus + Sancti. R. Amen. V. Dominus
de la Recherche Scientifique, 1984) 559-63; for another vobiscum. R. Et cum spiritu tuo.”
17
example, see Benedictionale R omanum sive sacrae benedictiones in “Deus, invictae virtutis auctor, et insuperabilis imperii
R ituali romano et in ejus adprobata appendice ac in M issali necnon Rex, ac semper magnificus triumphator: qui adversae
Pontificali romano, 3rd ed. (Ratisbon: Pustet, 1884); see also dominationis vires reprimis: qui inimici rugientis saevitiam
Pierre Jounel, “Le livre des bénédictions,” M aison-D ieu 175 superas: qui hostiles nequitias potenter expugnas: te, Domine,
(1988) 39-40. trementes et supplices deprecamur, ac petimus: ut hanc
11
Jounel, “Le livre des bénédictions,” 40-41, and idem., creaturam salis et aquae dignanter aspicias, benignus illustres,
“Blessings,” in T he Church at Prayer: A n Introduction to the pietatis tuae rore sanctifices; ut, ubicumque fuerit aspersa,
Liturgy, vol. 3: T he S acraments, ed. Robert Cabié et al., trans. per invocationem sancti nominis tui, omnis infestatio
Matthew J. O’Connell (Collegeville MN: Liturgical Press, immundi spiritus abigatur: terrorque venenosi serpentis procul
1988) 275-76. For an overview of the organization of blessings pellatur: et praesentia Sancti Spiritus nobis, misericordiam
in the Ritual of 1952, see Burkhard Neunheuser, “Evoluzione tuam poscentibus, ubique adesse dignetur. Per Dominum
di mentalità nella prassi delle benedizioni in occidente,” nostrum Jesum Christum Filium tuum: Qui tecum vivit et
R ivista liturgica 73 (1986) 206. regnat in unitate ejusdem Spiritus Sancti Deus, per omnia
12
The following Latin text and all those from the pre- saecula saeculorum. R. Amen.”
18
Vatican II O rdo cited subsequently are taken from Pius XII’s Second Vatican Council, Constitution on the Sacred
typical edition, R ituale R omanum (1953) 266-68: “Exorcizo Liturgy S acrosanctum concilium, in T he S ixteen D ocuments of
te, creatura aquae, in nomine Dei + Patris omnipotentis, in Vatican II, ed. Marianne Lorraine Trouvé (Boston: Pauline,
nomine Jesu + Christi Filii ejus Domini nostri, et in virtute 1999) 79: “The sacramentals are to undergo a revision which
Spiritus + Sancti: ut fias aqua exorcizata ad effugandam takes into account the primary principle of enabling the
omnem potestatem inimici, et ipsum inimicum eradicare et faithful to participate intelligently, actively and easily; the
explantare valeas cum angelis suis apostaticis, per virtutem circumstances of our own days must also be considered. When
ejusdem Domini nostri Jesu Christi: qui venturus est judicare rituals are revised, as laid down in Art. 63, new sacramentals
vivos et mortuos, et saeculum per ignem. R. Amen.” This may also be added as the need for these becomes apparent.
translation and those that follow from the Tridentine rite are Reserved blessings shall be very few; reservations shall be in
my own, although I have consulted two others: Philip T. favor of bishops or ordinaries. Let provision be made that
Weller, T he Roman Ritual: Complete Edition (Milwaukee: Bruce, some sacramentals, at least in special circumstances and at
1964) 396-98, and Theiler, H oly W ater, 17-22. the discretion of the ordinary, may be administered by
13
This is the explanation provided by M. Barraud, “De qualified lay persons.”
19
l’eau bénite et des vases destinés à la contenir,” Bulletin Instruction on the Orderly Carrying Out of the
monumental, 4th series 6 (1870) 417-18. Constitution on the Liturgy Inter oecumenici (26 Sept 1964),
14
At the end of the second century, Tertullian explained in D ocuments on the Liturgy 1963-1979: Conciliar, Papal, and
the power of Christians over demons as follows in Apologeticum Curial Texts, ed. International Commission on English in the
XXIII.15-16 (CCSL 1:132-33), my translation: “. . . our Liturgy (Collegeville MN: Liturgical Press, 1982) 105 § 77:
domination and power over them is possible from the naming “The blessings in the R ituale R omanum tit. IX, cap. 9, 10, 11,
of Christ and from their memory. . . fearing Christ in God hitherto reserved, may be given by any priest, except for: the
and God in Christ, they are subjected to the servants of God blessing of a bell for the use of a blessed church or oratory
and of Christ. Thus from our touch and breath, with the (cap. 9, no. 11); the blessing of the cornerstone of a church
8:2 (2003) 21

(cap. 9, no. 16); the blessing of a new church or public oratory as the Apostolic Tradition and ubiquitous theories regarding
(cap. 9, no. 17); the blessing of an antemensium (cap. 9, no. the evolution of the eucharistic prayer from Jewish modes of
21); the blessing of a new cemetery (cap. 9, no. 22); papal blessing, thanksgiving, and praise – particularly the berakoth
blessings (cap. 10, nos. 1-3); the blessing and erection of the – as expressed for example in Louis Bouyer, Eucharist: T heology
stations of the cross (cap. 11, no. 1), reserved to the bishop.” and Spirituality of the Eucharistic Prayer, trans. Charles Underhill
20
Annibale Bugnini, T he R eform of the Liturgy 1948-1975, Quinn (Notre Dame: University of Notre Dame Press, 1968)
trans. Matthew J. O’Connell (Collegeville MN: Liturgical 29 ff.; and Robert Cabié, T he Church At Prayer: An Introduction
Press, 1990) 570 n. 1: “Group 23 on the sacramentals: relator: to the Liturgy, vol. 2: T he Eucharist, trans. Matthew J. O’Connell
P.-M. Gy; secretary: S. Mazzarello; members: J. Mejia, J. Rabau, (Collegeville MN: Liturgical Press, 1986) 20-35. Not yet fully
J. Hofinger, F. Vandenbroucke, and D. Sicard. Subsequently appreciated are the criticisms in Paul F. Bradshaw, T he S earch
added were A. Chavasse, B. Löwenberg, and K. Ritzer. for the Origins of Christian W orship: S ources and M ethods for the
Although the two groups [22 and 23] were distinct, they Study of Early Liturgy, 2nd ed. (Oxford: Oxford University Press,
always worked together.” Balthasar Fischer served as relator 2002) 139: he argues that among the three “main obstacles
or chair of the Study Group 22, the other coetus charged with to real progress in the search for the origins and development
revising the rites of the Ritual. of early Christian eucharistic practices” is “a widespread belief
21
Mario Lessi-Ariosto, “Linee interpretative dell’iter that it is necessary to trace both the overall pattern of the
redazionale del D e benedictionibus,” R ivista liturgica 73 (1986) rite and the prayer used in it back to a standard, fixed Jewish
214-30; Enzo Lodi, “Le bénédictionnel romain pour la liturgy.”
25
sanctification de la vie: sources et contenus,” in Les bénédictions Marcel Metzger, “Les bénédictions des personnes et
et les sacramentaux dans la liturgie, Conférences Saint-Serge, XXXIVe des éléments dans les C onstitutions apostoliques,” in L es
S emaine d’Etudes Liturgiques, Paris 1987, ed. Achille M. Triacca bénédictions et les sacramentaux dans la liturgie, Conférences S aint-
and Alessandro Pistoia (Rome: C.L.V.-Edizioni Liturgiche, S erge, X X X IVe S emaine d’Etudes Liturgiques, Paris 1987, ed.
1988) 181-206; Bugnini, R eform of the Liturgy, 778-83; for a Achille M. Triacca and Alessandro Pistoia (Rome: C.L.V.-
brief summary of the process of revision citing the relevant Edizioni Liturgiche, 1988) 207: speaking at a conference
official texts, see “De benedictionibus,” N otitiae 19 (1983) sponsored by the Holy See in 1987, Metzger began his paper
320-22. as follows: “Si on étend le mot bénédiction à toutes les prières
22
For three distinct but closely related listings of these de louange et d’action de grâces, éléments fondamentaux des
norms, see Lessi-Ariosto, “Linee interpretative,” 217-19; Lodi, liturgies juive et chrétienne . . . ”; my translation: “If one
“Le bénédictionnel romain,” 182-83; and Bugnini, R eform of extends the word benediction to all prayers of praise and
the Liturgy, 778-80. thanksgiving, fundamental elements of Jewish and Christian
23
Sacra Congregatio pro Cultu Divino, Letter, “De liturgies. . .” This understanding arises from a certain reading
benedictionibus,” 23 Feb 1972, courtesy of the University of of the Hebrew word for blessing and the Apostolic Tradition
Notre Dame Archives, my translation: “Benedictiones . . . which can be seen, for example, in Thomas G. Simons,
habent insuper, et forsitan primo loco, elementum gratiarum Blessings: A R eappraisal of their N ature, Purpose, and Celebration
actionis et benedictionis erga Deum, cuius perpulchrum (Saratoga CA: Resource Publications, 1981) 33-48. The
exemplum invenitur in formulis super panem et vinum ad biography on the back cover of the book says that Simons “is
offertorium ritus Missae instaurati: ‘Benedictus es Domine a member of the International Committee for English in the
Deus universi, quia de tua largitate accepimus panem . . . Liturgy (ICEL) and serves in the Study Group on Blessings.”
vinum . . .’ Praecipuum momentum theologicum benedictionis See also Mazza, “I Praenotanda generalia,” 241.
26
in eo consistit quod agnoscit et proclamat bonitatem “Labores coetuum a studiis: De benedictionibus,”
creaturarum et providentiam Creatoris. In variis circumstantiis N otitiae 6 (1970) 246: “in benedictionibus admitti potest
vitae suae homo, ad imaginem Dei factus, gratias agens elementum invocationis contra potestates diabolicas: attamen
agnoscit et confitetur omnes res creatas provenire e manibus invigilandum est ne benedictiones fiant quasi ‘amuleta’ seu
Dei.” See also, “Labores coetuum a studiis: De ‘talismana’. . .” See also “Labores coetuum a studiis: de
benedictionibus,” N otitiae 6 (1970) 245; and “Labores benedictionibus,” N otitiae 7 (1971) 129; and Mazza, “I
coetuum a studiis: De benedictionibus,” N otitiae 7 (1971) Praenotanda generalia,” 249-50.
27
126, 128. “Adunationes apud S. C. pro Cultu Divino,” N otitiae
24
For a recent overview demonstrating how complicated 10 (1974) 347; “Adunatio consultorum sectionis pro cultu
it is to interpret the Apostolic Tradition, see Paul F. Bradshaw, divino,” N otitiae 14 (1978) 73.
28
Maxwell E. Johnson, and L. Edward Phillips, T he Apostolic D e benedictionibus (Vatican City: Libreria Editrice
Tradition: A Commentary (Minneapolis: Fortress, 2002) 1-17. Vaticana, 1984, reprint 1993) 16.
29
For examples of scholars who invoke the Eucharist as a model D e benedictionibus, 20. See Julian Lopez Martin, “Las
for blessings, see A . Gignac, “Les bénédictions: sous le signe orientaciones generales del bendicional,” Phase 157 (1987)
de la création et de l’espérance évangélique,” in D ans vos 50-51: Martin properly notes that the typical structure is an
assemblées: sens et pratique de la célébration liturgique, vol. 2, ed. imitation of the liturgical structure of the revised sacraments.
30
Joseph Gelineau et al. (Paris: Desclée, 1971) 583-86; Enrico D e benedictionibus, 22.
31
Mazza, “I Praenotanda generalia del rituale romano: D e Book of Blessings: For S tudy and Comment by the Bishops of
benedictionibus,” Rivista liturgica 73 (1986) 239-40; Jounel, “Le the M ember and Associate M ember Conferences of the International
livre de bénédictions,” esp. 29-30, 33, and 43. This claim is C ommission on English in the Liturgy (Washington DC:
tied up with the wording of eucharistic prayers in such sources International Commission on English in the Liturgy, 1987).
22 ANTIPHON

43
On the adaptation of the typical edition for local use, see Cyrille Vogel and Reinhard Elze, eds., Le pontifical
Jounel, “Le livre des bénédictions,” 45-46, and 52. romano-germanique du dixième siècle: Le texte II (N N . XCIX-
32
Congregation for Divine Worship, “Decree,” in Book of CCLV III), Studi e Testi 227 (Città del Vaticano: Biblioteca
Blessings, prepared by International Commission on English Apostolica Vaticana, 1963) 152-54. Only a few minor
in the Liturgy (Collegeville MN: Liturgical Press, 1989) vi. variations can be found, although the formula for mixing the
33
National Conference of Catholic Bishops, “Decree,” in salt with the water differs significantly: “In nomine pa+ tris et
Book of Blessings (1989) v. fi+ lii et spiritus + sancti, benedicatur haec commixtio salis et aquae.”
34 44
D e benedictionibus, 1089: “Deus, qui ex aqua et Spirtu Jean Deshusses, Le sacramentaire grégorien: ses principales
Sancto / nos regeneravit in Christo, / sit cum omnibus.” formes d’après les plus anciens manuscrits, vol. 1, 3rd ed. (Fribourg:
35
D e benedictionibus, 1090: “Hac aquae benedictione, Éditions Universitaires, 1992) 472-75, § 1451-55. See also
Christum aquam vivam ac Baptismatis recolimus Adolph Franz, D ie Kirchlichen Benediktionen im M ittelalter (Graz:
sacramentum, in quo ex aqua et Spiritu Sancto renati sumus. Akademische Druck-U. Verlagsanstalt, 1960) 148-49: Franz
Quoties ergo hac aqua aspergemur, vel ea tum intrantes in argues that the redactor of the Gregorian formulae for blessing
ecclesiam tum domi manentes cum signo crucis utemur, water made use of the Gelasian formulae, although which
gratias Deo agemus pro inenarrabili dono eius, eiusque other sources he used, or how much he himself composed,
implorabimus auxilium, ut sacramentum vivendo teneamus, cannot be determined.
45
quod fide percepimus.” See Lodi, “Le bénédictionnel romain,” Matthieu Smyth, La liturgie oubliée: La prière eucharistique
193: “Il s’agit ici d’un emprunt à la collecte du lundi de l’octave en Gaule antique et dans l’Occident non romain (Paris: Cerf, 2003)
pascale, qui remonte au sacramentaire Grégorien-Paduensis, 126-34.
46
dans la monition introductive”; my translation: “What we H. A. Wilson, ed., T he Gelasian S acramentary: Liber
have here is a borrowing from the collect of Monday of the sacramentorum romanae ecclesiae (Oxford: Clarendon, 1894) 285-
Paschal Octave, which goes back to the Gregorian-Paduense 87; for a facsimile of the original manuscript, see
sacramentary, in the introductory remark.” I have checked S acramentarium Gelasianum e codice Vaticano R eginensi Latino
the Paduense, and am unable to verify any resemblance 316 (Vatican City: n.p., 1975) 220r-22r.
47
between it and the introductory remark in D e benedictionibus. The first option, here provided as an example, is found
36
D e benedictionibus, 1091-92: Is 12:1-6; Is 55:1-11; Sir in M issale R omanum, 3rd typical ed. (Rome: Typis Vaticanis,
15:1-6; 1 Jn 5:1-6; Rv 7:13-17; Rv 22:1-5; Jn 13:3-15. 2002) 1249: “Omnipotens sempiterne Deus, qui voluisti ut
37
D e benedictionibus, 1093: “Benedictus es, Domine, Deus per aquam, fontem vitae ac purificationis principium, etiam
omnipotens, / qui nos in Christo, aqua viva salutis nostrae, / animae mundarentur aeternaeque vitae munus exciperent,
benedicere dignatus es et intus reformare: / concede ut qui dignare, quaesumus, hanc aquam benedicere, qua volumus
huius aquae aspersione / vel usu munimur, / renovata animae hac die tua, Domine, communiri. Fontem vivum in nobis
iuventute / per virtutem Sancti Spiritus / in novitate vitae tuae gratiae renovari et ab omni malo spiritus et corporis per
iugiter ambulemus. / Per Christum Dominum nostrum. / R. ipsam nos defendi concedas, ut mundis tibi cordibus
Amen.” propinquare tuamque digne salutem valeamus accipere. Per
38
D e benedictionibus, 1094: “Domine, sancte Pater, / respice Christum Dominum nostrum. R. Amen.” In the English
super nos, / qui per Filium tuum redempti, / ex aqua et Spiritu sacramentary currently in use, the “Rite of Blessing and
Sancto / per Baptismum sumus renati: / praesta, quaesumus, Sprinkling Holy Water” is found within the Introductory Rites
/ ut qui hac aqua fuerint aspersi, / corpore et mente renoventur of the Order of Mass. The translation of this prayer given
/ et puram tibi exhibeant servitutem. / Per Christum Dominum there retains the actual blessing of the water (“We ask you
nostrum. / R. Amen.” now to bless + this water”), but downplays the apotropaic
39
D e benedictionibus, 1095: “Omnium creator Deus, qui element in the Latin by omitting an equivalent of ab omni
ex aqua et Spiritu / formam dedisti atque imaginem homini malo (from every evil). T he S acramentary Approved for U se in
et universo. / R. Ecclesiam tuam benedic atque emunda. / the D ioceses of the U nited S tates of America, trans. International
Christe, qui de rescisso in cruce latere / Sacramenta salutis Commission on English in the Liturgy (New York: Catholic
scatere fecisti. / R. Ecclesiam tuam benedic atque emunda. / Book Publishing, 1985) 358-59.
48
Sancte Spiritus, qui e baptismali Ecclesiae gremio, / in David A. Stosur, “The Theology of Liturgical Blessing
regenerationis lavacro, / novas nos constituisti creaturas. / R. in the Book of Blessings: A Phenomenologico-theological
Ecclesiam tuam benedic atque emunda.” Investigation of a Liturgical Book” (Ph.D. diss., University
40
D e benedictionibus, 1096: “Sit haec aqua suscepti of Notre Dame, 1994) 8.
49
Baptismatis memoria, / et Christum recolat, / qui Passione et Stosur, “The Theology of Liturgical Blessing,” 15-16.
50
Resurrectione sua nos redemit. / R. Amen.” For an example of an application of this notion by an
41
Lodi, “Le bénédictionnel romain,” 194-95, influential figure, see Nathan Mitchell, “Who is at the Table?
demonstrates that at least a few turns of phrase in the various Reclaiming Real Presence,” Commonweal (27 Jan 1995) 15.
51
formulae of blessing are drawn from orations in the Roman For a representative example, consider Reiner
Missal of 1970. Kaczynski, “Blessings in Rome and the Non-Roman West,”
42
Jounel, “Le livre des bénédictions,” 49-50, my in H andbook for Liturgical S tudies, vol. 4: S acraments and
translation: “La conception eucharistique de la bénédiction S acramentals, ed. Anscar J. Chupungco (Collegeville MN:
ayant été oubliée depuis les temps lointains des Constitutions Liturgical Press, 2000) 393-94: “Every blessing is, first of all,
apostoliques, les sacramentairs médiévaux et les rituels plus thankful praise of God, the origin and giver of every blessing
récents ne pouvaient pas être d’un grand secours.”
8:2 (2003) 23

. . . . the Church gratefully remembers the fact that human make way for the Holy Spirit the Paraclete.” This was
beings and things are already blessed by creation and immediately followed by an insufflation with obvious eplicetic
redemption and it thanks God for this.” force: “Here in the form of a cross he breathes (halat) in his
52
Houck, Fountains of Joy, 123. face, and says: N., receive the good Spirit through this
53
Houck, Fountains of Joy, 122; for a similar but more insufflation (insufflationem), and the blessing of God.”
57
detailed description of the effects of holy water, see J. Gaume, Gignac, “Les bénédictions,” 588-89; Kaczynski,
L’eau bénite au dix-neuvième siècle, 3rd ed. (Paris: Gaume Frères “Blessings in Rome,” 400; Lessi-Ariosto, “Linee
et J. Duprey, 1866) 262-79 and 295-315. interpretative,” 224: “L’eredità liturgica del titolo IX del Rituale
54
Gaume, L’eau bénite, 103: “En effet, sanctifier une chose, R omanum, D e benedictionibus, dal 1614 in poi, nonostante la
c’est la soustraire à l’influence du démon, la purifier des purificazione operata in rapporto a collezioni di benedizioni
souillures dont il l’a salie et la rendre à sa pureté native. Que medievali, era infatti ancora troppo tributaria di una visuale
par suite de sa victoire sur le Roi de la création, le démon ait pessimistica della realtà che portava più alla tendenza
fait des créatures ses esclaves et les instruments de sa haine, invocativo-impetrativo-esorcistica e insieme a quella
aussi bien dans l’ordre physique que dans l’ordre moral, c’est consacratorio-sacralizzante come controparte positiva”; my
le grand fait sur lequel pose tout l’histoire de l’humanité”; translation: “The liturgical inheritance of Title IX of the
my translation: “In effect, to sanctify a thing is to remove it R ituale R omanum, D e benedictionibus, from 1614 on, despite
from the influence of the demon, to cleanse it of the impurities the purification effected with relation to collections of
with which he had soiled it and to return it to its native medieval blessings, was in fact still too indebted to a
purity. In consequence of his victory over the king of creation, pessimistic view of reality that inclined more toward the
the demon had made some creatures his slaves and the invocative-imperative-exorcistic tendency, and at the same
instruments of his hate, both in the physical order as well as time toward the consecratory-sacralizing as its positive
in the moral; this is the grand reality on which all of human counterpoint.”
58
history stands.” For an example of such an overly-optimistic view, see
55
Gaume, L’eau bénite, 106; Theiler, H oly W ater, 23. Lessi-Ariosto, “Linee interpretative,” 225.
56 59
D e baptismo adultorum 8-9, in T he R oman R itual in Latin Achille M. Triacca, “Exorcisme: un sacramental en
and English with R ubrics and Planechant [sic] N otation, vol. 1: question: quelques pistes de réflexion pour des recherches
T he Sacraments and Processions, ed. Philip T. Weller (Milwaukee: ‘Exorcizo te’ ou ‘Benedico te’?” in Les bénédictions et les
Bruce, 1950) 70: in the Tridentine baptismal rite, the power sacramentaux dans la liturgie, Conférences S aint-S erge, X X X IVe
of the evil spirit was cast out before the Holy Spirit was S emaine d’Etudes Liturgiques, Paris 1987, ed. Achille M. Triacca
invoked to take up its dwelling in the catechumen. The priest and Alessandro Pistoia (Rome: C.L.V.-Edizioni Liturgiche,
was directed to exsufflate (exsufflat) or blow three times into 1988) 281-83.
60
the face of the catechumen – whether an infant or an adult – S acrosanctum concilium, 79.
and command, “Go out from him (her) unclean spirit, and