With bold confidence, we began praying to our Father. In begging him that his name be hallowed, we were in fact asking him that we ourselves might be always made more holy. But though we are clothed with the Baptismal garment, we do not cease to sin, to turn away from God. Now, in this new petition, we return to him like the prodigal son and, like the tax collector, recognize that we are sinners before him. 133 Our petition begins with a "confession" of our wretchedness and his mercy. Our hope is firm because, in his Son, "we have redemption, the forgiveness of sins." 134 We find the efficacious and undoubted sign of his forgiveness in the Sacraments of his Church. 135

Candidates for Confirmation, as for Baptism, fittingly seek the spiritual help of a sponsor. To emphasize the unity of the two Sacraments, it is appropriate that this be one of the Baptismal Godparents. 127

Although Confirmation is sometimes called the "Sacrament of Christian maturity," we must not confuse adult Faith with the adult age of natural growth, nor forget that the Baptismal Grace is a grace of free, unmerited election and does not need "ratification" to become effective. St. Thomas reminds us of this:

From this fact, Confirmation brings an increase and deepening of Baptismal Grace: - it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!"; 115 - it unites us more firmly to Christ; - it increases the gifts of the Holy Spirit in us; - it renders our bond with the Church more perfect; 116 - it gives us a special strength of the Holy Spirit to spread and defend the Faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross: 117

When Confirmation is celebrated separately from Baptism, as is the case in the Roman Rite, the Liturgy of Confirmation begins with the renewal of Baptismal Promises and the profession of Faith by the confirmands. This clearly shows that Confirmation follows Baptism. 110 When adults are Baptized, they immediately receive Confirmation and participate in the Eucharist. 111

Anointing with oil has all these meanings in the Sacramental life. the pre-Baptismal anointing with the oil of catechumens signifies cleansing and strengthening; the anointing of the sick expresses healing and comfort. the post-Baptismal anointing with sacred chrism in Confirmation and ordination is the sign of consecration. By Confirmation Christians, that is, those who are anointed, share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which he is filled, so that their lives may give off "the aroma of Christ." 104

A custom of the Roman Church facilitated the development of the Western practice: a double anointing with sacred chrism after Baptism. the first anointing of the neophyte on coming out of the Baptismal bath was performed by the priest; it was completed by a second anointing on the forehead of the newly Baptized by the bishop. 101 The first anointing with sacred chrism, by the priest, has remained attached to the baptismal rite; it signifies the participation of the one baptized in the prophetic, priestly, and kingly offices of Christ. If Baptism is conferred on an adult, there is only one post-baptismal anointing, that of Confirmation.

In the first centuries Confirmation generally comprised one single celebration with Baptism, forming with it a "double Sacrament," according to the expression of St. Cyprian. Among other reasons, the multiplication of infant baptisms all through the year, the increase of rural parishes, and the growth of dioceses often prevented the bishop from being present at all Baptismal celebrations. In the West the desire to reserve the completion of Baptism to the bishop caused the temporal separation of the two Sacraments. the East has kept them united, so that Confirmation is conferred by the priest who baptizes. But he can do so only with the "myron" consecrated by a bishop. 100

Very early, the better to signify the gift of the Holy Spirit, an anointing with perfumed oil (chrism) was added to the laying on of hands. This anointing highlights the name "Christian," which means "anointed" and derives from that of Christ himself whom God "anointed with the Holy Spirit." 99 This rite of anointing has continued ever since, in both East and West. For this reason the Eastern Churches call this Sacrament Chrismation, anointing with chrism, or myron which means "chrism." In the West, Confirmation suggests both the ratification of Baptism, thus completing Christian initiation, and the strengthening of Baptismal Grace - both fruits of the Holy Spirit.

Christ instituted the Sacrament of Penance for all sinful members of his Church: above all for those who, since Baptism, have fallen into grave sin, and have thus lost their Baptismal Grace and wounded ecclesial communion. It is to them that the sacrament of Penance offers a new possibility to convert and to recover the grace of justification. the Fathers of the Church present this sacrament as "the second plank [of salvation] after the shipwreck which is the loss of grace." 47

Whoever wants to remain Faithful to his Baptismal Promises and resist temptations will want to adopt the means for doing so: self-knowledge, practice of an ascesis adapted to the situations that confront him, obedience to God's commandments, exercise of the moral virtues, and fidelity to prayer. "Indeed it is through chastity that we are gathered together and led back to the unity from which we were fragmented into multiplicity." 127

The Sacrament of Baptism is conferred "in the name of the Father and of the Son and of the Holy Spirit." 85 In Baptism, the Lord's name sanctifies man, and the Christian receives his name in the Church. This can be the name of a saint, that is, of a disciple who has lived a life of exemplary fidelity to the Lord. the patron saint provides a model of charity; we are assured of his intercession. the "Baptismal name" can also express a Christian mystery or Christian virtue. "Parents, sponsors, and the pastor are to see that a name is not given which is foreign to Christian sentiment." 86

Incredulity is the neglect of revealed truth or the willful refusal to assent to it. "Heresy is the obstinate post-Baptismal denial of some truth which must be believed with divine and catholic Faith, or it is likewise an obstinate doubt concerning the same; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Roman Pontiff or of communion with the members of the Church subject to him." 11

Ever since St. Augustine, the Ten Commandments have occupied a predominant place in the catechesis of Baptismal candidates and the Faithful. In the fifteenth century, the custom arose of expressing the commandments of the Decalogue in rhymed formulae, easy to memorize and in positive form. They are still in use today. the catechisms of the Church have often expounded Christian morality by following the order of the Ten Commandments.

Thus a true filial spirit toward the Church can develop among Christians. It is the normal flowering of the Baptismal Grace which has begotten us in the womb of the Church and made us members of the Body of Christ. In her motherly care, the Church grants us the mercy of God which prevails over all our sins and is especially at work in the Sacrament of reconciliation. With a mother's foresight, she also lavishes on us day after day in her liturgy the nourishment of the Word and Eucharist of the Lord.

Sacramentals derive from the Baptismal Priesthood: every Baptized person is called to be a "blessing," and to bless. 172 Hence lay people may preside at certain blessings; the more a blessing concerns ecclesial and sacramental life, the more is its administration reserved to the ordained ministry (bishops, priests, or deacons). 173

Virginity for the sake of the kingdom of heaven is an unfolding of Baptismal Grace, a powerful sign of the supremacy of the bond with Christ and of the ardent expectation of his return, a sign which also recalls that marriage is a reality of this present age which is passing away. 116

The ministerial or hierarchical Priesthood of bishops and priests, and the common priesthood of all the Faithful participate, "each in its own proper way, in the one priesthood of Christ." While being "ordered one to another," they differ essentially. 22 In what sense? While the common priesthood of the Faithful is exercised by the unfolding of Baptismal Grace - a life of faith, hope, and charity, a life according to the Spirit - ,the ministerial priesthood is at the service of the common priesthood. It is directed at the unfolding of the Baptismal grace of all Christians. the ministerial priesthood is a means by which Christ unceasingly builds up and leads his Church. For this reason it is transmitted by its own Sacrament, the sacrament of Holy Orders.

Christ, high priest and unique mediator, has made of the Church "a kingdom, priests for his God and Father." 20 The whole community of believers is, as such, priestly. the Faithful exercise their Baptismal Priesthood through their participation, each according to his own vocation, in Christ's mission as priest, prophet, and king. Through the Sacraments of Baptism and Confirmation the Faithful are "consecrated to be . . . a holy priesthood." 21

Baptism, the Eucharist, and the Sacrament of Confirmation together constitute the "Sacraments of Christian initiation," whose unity must be safeguarded. It must be explained to the Faithful that the reception of the sacrament of Confirmation is necessary for the completion of Baptismal Grace. 88 For "by the sacrament of Confirmation, [the Baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the Faith by word and deed." 89

The gathering of the People of God begins with Baptism; a Church must have a place for the celebration of Baptism (baptistry) and for fostering remembrance of the Baptismal Promises (holy water font). The renewal of the baptismal life requires penance. A church, then, must lend itself to the expression of repentance and the reception of forgiveness, which requires an appropriate place to receive penitents. A church must also be a space that invites us to the recollection and silent prayer that extend and internalize the great prayer of the Eucharist.

The ordained ministry or ministerial Priesthood is at the service of the Baptismal priesthood. 38 The ordained priesthood guarantees that it really is Christ who acts in the Sacraments through the Holy Spirit for the Church. the saving mission entrusted by the Father to his incarnate Son was committed to the apostles and through them to their successors: they receive the Spirit of Jesus to act in his name and in his person. 39 The ordained minister is the Sacramental bond that ties the liturgical action to what the apostles said and did and, through them, to the words and actions of Christ, the source and foundation of the sacraments.

Thus the Creed's final "Amen" repeats and confirms its first words: "I believe." To believe is to say "Amen" to God's words, Promises and commandments; to entrust oneself completely to him who is the "Amen" of infinite love and perfect Faithfulness. the Christian's everyday life will then be the "Amen" to the "I believe" of our Baptismal profession of Faith:

From the beginning, the revealed truth of the Holy Trinity has been at the very root of the Church's living Faith, principally by means of Baptism. It finds its expression in the rule of Baptismal faith, formulated in the preaching, catechesis and prayer of the Church. Such formulations are already found in the apostolic writings, such as this salutation taken up in the Eucharistic liturgy: "The Grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all." 81

The Apostles' Creed is so called because it is rightly considered to be a Faithful summary of the apostles' Faith. It is the ancient Baptismal symbol of the Church of Rome. Its great authority arises from this fact: it is "the Creed of the Roman Church, the See of Peter the first of the apostles, to which he brought the common faith". 13

and so the Creed is divided into three parts: "the first part speaks of the first divine Person and the wonderful work of creation; the next speaks of the second divine Person and the mystery of his redemption of men; the final part speaks of the third divine Person, the origin and source of our sanctification." 4 These are "the three chapters of our [Baptismal] seal". 5

The first "profession of Faith" is made during Baptism. the symbol of faith is first and foremost the Baptismal creed. Since Baptism is given "in the name of the Father and of the Son and of the Holy Spirit", 3 The truths of faith professed during Baptism are articulated in terms of their reference to the three persons of the Holy Trinity.

Those who belong to Christ through Faith and Baptism must confess their Baptismal faith before men. 16 First therefore the Catechism expounds revelation, by which God addresses and gives himself to man, and the faith by which man responds to God (Section One). the profession of faith summarizes the gifts that God gives man: as the Author of all that is good; as Redeemer; and as Sanctifier. It develops these in the three chapters on our baptismal faith in the one God: the almighty Father, the Creator; his Son Jesus Christ, our Lord and Saviour; and the Holy Spirit, the Sanctifier, in the Holy Church (Section Two).

In the liturgy of the Easter Vigil, during the blessing of the Baptismal water, the Church solemnly commemorates the great events in salvation history that already prefigured the mystery of Baptism:

The Holy Spirit has marked us with the seal of the Lord ("Dominicus character") "for the day of redemption." 85 "Baptism indeed is the seal of eternal life." 86 The Faithful Christian who has "kept the seal" until the end, remaining Faithful to the demands of his Baptism, will be able to depart this life "marked with the sign of faith," 87 with his Baptismal faith, in expectation of the blessed vision of God - the consummation of faith - and in the hope of resurrection.

Incorporated into the Church by Baptism, the Faithful have received the Sacramental character that consecrates them for Christian religious worship. 83 The Baptismal seal enables and commits Christians to serve God by a vital participation in the holy liturgy of the Church and to exercise their baptismal Priesthood by the witness of holy lives and practical charity. 84

Baptism makes us members of the Body of Christ: "Therefore . . . we are members one of another." 71 Baptism incorporates us into the Church. From the Baptismal fonts is born the one People of God of the New Covenant, which transcends all the natural or human limits of nations, cultures, races, and sexes: "For by one Spirit we were all Baptized into one body." 72

The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon. 57 In case of necessity, any person, even someone not Baptized, can baptize, if he has the required intention. the intention required is to will to do what the Church does when she baptizes, and to apply the Trinitarian Baptismal formula. the Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation. 58

For all the Baptized, children or adults, Faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of Baptismal Promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth.

In the liturgy of the Eastern Churches, the post-Baptismal anointing is the Sacrament of Chrismation (Confirmation). In the Roman liturgy the post-Baptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop Confirmation, which will as it were "confirm" and complete the baptismal anointing.

The essential rite of the Sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the Baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head.

The Baptismal water is consecrated by a prayer of epiclesis (either at this moment or at the Easter Vigil). the Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be Baptized in it may be "born of water and the Spirit." 40

Where infant Baptism has become the form in which this Sacrament is usually celebrated, it has become a single act encapsulating the preparatory stages of Christian initiation in a very abridged way. By its very nature infant Baptism requires a post-Baptismal catechumenate. Not only is there a need for instruction after Baptism, but also for the necessary flowering of baptismal Grace in personal growth. the catechism has its proper place here.

The plan of this catechism is inspired by the great tradition of catechisms which build catechesis on four pillars: the Baptismal profession of Faith (the Creed), the Sacraments of faith, the life of faith (the Commandments), and the prayer of the believer (the Lord's Prayer).