Genocide Project

The main categories of blessings as listed in the volume’s table of contents are:

• I. Blessings for Sundays and Feastdays
• II. Blessings of Persons
• III. Blessings of Places Destined to Sacred Purpose
• IV. Blessings of Objects Destined to Sacred Purpose
• V. Blessings of Other Irrational Creatures
• VII. Appendix: Itinerarium and Blessings at Meals

This volume of the Roman Ritual (Volume III: The Blessings) is a liturgical manual translated and edited by Philip T. Weller. It provides the Latin and English texts for the various blessings, consecrations, and rites used by the Catholic Church to “sacramentalize” the material world and human life.

Core Theological Premise

The book’s introduction, “Creation Consecrated and Transformed,” establishes that through the Incarnation, Christ consecrated all creation—both humanity and the material universe. Sacramental acts (sacraments and sacramentals) are the primary means of sanctification, combining nature and grace to elevate common objects and actions to a sacred purpose.

The Role of Sacramentals

Sacramentals are described as “extensions and radiations of the sacraments”.

• Relationship to Sacraments: They either prepare a person for a sacrament or continue the grace received from one (e.g., holy water relates to Baptism; blessings for the sick relate to Extreme Unction).
• Purpose: They are used to exorcise and then sanctify objects before they are used in the service of God or man, ensuring that material things do not prove to be obstacles to a sanctified life.
• Center of Worship: All sacramentals converge toward the Eucharist, which is the “sacramental sanctification” of a Christian’s entire day and life.

Structure and Content

The volume is organized into main sections based on the subject of the blessing:

• General Rules: Establishes who can confer blessings (typically any priest, though some are reserved for the Pope or bishops) and the required liturgical forms (invalid if prescribed formulas are not used).
• Sundays and Feastdays: Includes standard rites like the blessing of holy water and specific seasonal blessings (e.g., gold, incense, and myrrh on Epiphany; candles on the Feast of St. Blase).
• Blessings of Persons: Covers specific life circumstances, such as blessings for infants, sick adults, expectant mothers, and travelers (Pilgrims and the Itinerarium).
• Sacred Places and Objects: Contains rites for blessing new churches, cemeteries, altars, and “sacra supellex” (sacred furnishings) like vestments and vessels.
• Irrational Creatures and Everyday Items: Features a vast array of blessings for animals (horses, bees, silkworms), food (bread, wine, lard), and modern technology (airplanes, railways, telegraphs, fire-engines).

Liturgical Practice

Most rites follow a standard pattern:

1. Opening Versicles: “Our help is in the name of the Lord,” etc.
2. Proper Prayers: One or more specific prayers addressing the object or purpose.
3. Physical Action: Sprinkling with holy water and sometimes incensing the object.
4. Exorcism: Several major blessings include a formal exorcism of the element (e.g., salt, water, oil) to drive away diabolical influence before sanctification.

Holy water is made through a liturgical process that involves exorcism, blessing, and the mixing of salt and water.

The specific steps according to the Roman Ritual are:

• Preparation: Salt and fresh water are prepared. The priest wears a surplice and a purple stole.
• Exorcism and Blessing of Salt: The priest performs a formal exorcism of the salt to purge it of evil, followed by a prayer asking God to bless and sanctify it so it may be a remedy for the soul and body.
• Exorcism and Blessing of Water: The water is then exorcised to drive away the power of the enemy and his fallen angels. A prayer is said to infuse the water with divine power to expel demons and cure diseases.
• The Mixing: The priest puts the blessed salt into the water three times in the form of a cross while saying: “May this salt and water be mixed together, in the name of the Father and of the Son and of the Holy Spirit”.
• Final Prayer: A concluding prayer asks that wherever the water is sprinkled, devilish infection and terror be driven away.

The Church uses this water as a “sacramental” related to the sacrament of Baptism, often used on Sundays to provide a sign of renewal of the life first bestowed at baptism. Individual versions of this process exist for specific occasions, such as the blessing of Epiphany Water, which includes the chanting of the Litany of the Saints and an exorcism against Satan and the apostate angels.

The Roman Ritual contains several distinct blessings specifically for wine, often associated with particular saints or for the benefit of the sick:

On the Feast of St. John, Apostle and Evangelist (December 27)

This traditional blessing commemorates St. John drinking poisoned wine without harm. Two forms are provided:

• The Primary Rite: After the principal Mass, the priest blesses wine brought by the people. The prayer asks God to bless and consecrate the chalice through the merits of St. John, so that all who drink it may be freed from “poisoning and similar harmful things”.
• An Alternate Rite: This includes the recitation of Psalm 22 (“The Lord is my Shepherd”) and several specific prayers. One prayer asks that the wine, which God vintaged for man’s drink, provide health to body and soul and serve as strength for those on a pilgrimage. Another prayer acknowledges wine’s role in “cheering the heart” and asks for spiritual joy.

For the Relief of Throat Ailments

• On the Feast of St. Blase (February 3), wine can be blessed along with bread, water, and fruit.
• The priest prays that those who taste these blessed items be “fully healed of all afflictions of the throat” as well as other infirmities of soul or body through the intercession of St. Blase.

Blessing of Wine for the Sick

• This specific blessing is intended to provide “strength for body and soul” to the infirm.
• The rite references Christ changing water into wine at Cana.
• It is often used in conjunction with a blessing for medicine, asking that those who use these remedies regain their health.

Theological Context

The volume’s introduction notes that irrational creatures like wine were “sacramentalized” by Christ through His own use of them. The Church continues this by exorcising and then sanctifying these material things before they are used in the service of God or man.