Holy Baptism
“A Lukumi Examination”
ã Oba Ernesto Pichardo
When the African Yoruba’s became
enslaved and taken to Cuba they encounter three basic situations. First, those
that survived the long journey faced a foreign land with different language,
customs, laws, and were bought as slaves. Second, they were transported in
bondage to their respective new plantation home, its rules, and its mixed
population. Third, all enslaved people had to face the imposition of a foreign
religion being Spain’s Catholicism in the island of Cuba. However, the focus
here is to highlight the religious implications caused by Catholic influence
emanating from cultural contact under unique circumstances. Therefore, the
examination centers on how the Lukumi attempted to balance the new influence.
Removed from their homeland, their customs and traditions suffered in many respects an irreparable harm. The survivors of the journey to the New World faced a forced baptism which became the gateway to psychological reprogramming. Submissive imitation or death was the only choice. In today’s Catholic views their past would be in direct violation to universal religious freedom, being free of psychological coercion and imposed dogma or conversion scheme. How could the enslaved adapt to the new religion in the midst of physical survival concerns? What was similar enough in their indigenous religion to make the psychological connection with the newly imposed religion? An example of the similarities can be found in the Catholic sacrament of baptism which is what the enslaved first encountered. However, to avoid the usual academic reference to the Catholic Church of Spain that governed in Cuba, the examination is made with the Liberal Catholic Church used in the USA. The Liturgy book was given to me by a Bishop of the Liberal Catholic Church, which later got baptized in Lukumi.
Removed from their homeland, their customs and traditions suffered in many respects an irreparable harm. The survivors of the journey to the New World faced a forced baptism which became the gateway to psychological reprogramming. Submissive imitation or death was the only choice. In today’s Catholic views their past would be in direct violation to universal religious freedom, being free of psychological coercion and imposed dogma or conversion scheme. How could the enslaved adapt to the new religion in the midst of physical survival concerns? What was similar enough in their indigenous religion to make the psychological connection with the newly imposed religion? An example of the similarities can be found in the Catholic sacrament of baptism which is what the enslaved first encountered. However, to avoid the usual academic reference to the Catholic Church of Spain that governed in Cuba, the examination is made with the Liberal Catholic Church used in the USA. The Liturgy book was given to me by a Bishop of the Liberal Catholic Church, which later got baptized in Lukumi.
The Liberal Catholic Church
(St. Alban Press fifth edition
1983)
The Liturgy according to the use
of the Liberal Catholic Church.
HOLY BAPTISM: Baptism is a sacrament by which the recipient is solemnly admitted to membership of Christ’s holy church and “grafted into his mystical body”.
The exorcism is intended to deaden the germs of evil in infants, or to effect a preliminary purification in those more advanced in years.
The first anointing is, as indicated, for the strengthening and safeguarding of the candidate and is followed immediately by baptism in the name of the Trinity and then by the second anointing with holy chrism, still further to strengthen him.
Where there is doubt about the validity or completeness of a former baptism, the sacrament is re-administered conditionally.
The pouring of the water symbolizes both the washing away of the sin and the down pouring of power from on high. The font is usually placed near the entrance of the church to show that by baptism we gain admission to the church of God.
So far as is convenient, holy baptism should be administered publicly in the presence of a congregation.
Form to be used for Infants: Instructions to parents.
The head of the child should be uncovered and the dress so arranged that the oil of catechumens can be applied on the neck or breast before and at the nape of the neck behind.
It is customary that the ‘white vesture’ shall be a white silk handkerchief, presented by the godparents. This is to be blessed by the priest and is retained by the child in memory of his baptism.
For each child to be baptized there should be a godfather and godmother, who say the words of presentation respectively, according to whether the child be male or female.
...........Continued by the priest invocation and the presentation of the child.
The Exorcism:The Priest says:
In the name which is above every name, in the power of the Father and the Son and the Holy Ghost, I exorcize all influences and seeds of evil; I lay upon them the spell of Christ’s holy church, that they trouble not this servant of God; for he who is the Lord of love and compassion hath designed to call him to his holy grace and blessings and to the font of baptism.
Ephphatha: that is, be thou open. Here the priest makes the sign of the cross over the brow, the throat, the heart and the navel of the child. The priest continues with other procedures.
First Anointing: The priest takes upon his right thumb a little of the oil of catechumens. At the first two crosses the priest touches respectively the child’s breast or throat and the nape of his neck, making a small cross at each with the oil; he then, without touching the body, makes two crosses respectively before and behind the child, reaching to the entire length of the body.
The Baptism: While the godparents hold the child over the font, the priest pours some of the consecrated baptismal water over the head and forehead of the child thrice.
Anointing With Chrism: The priest takes upon his thumb some of the sacred chrism and, anointing the child on the top of the head in the form of a cross.
Reception: With his thumb, still moist with chrism, the priest makes a cross upon the child’s brow; at the last clause he lays his hand upon the infant’s head.
Priest says: I receive this child into the fellowship of Christ’s holy church and do sign him with the sign of the cross in token that hereafter he shall not be ashamed to confess the faith of Christ our Lord, to acknowledge him when he shall come and manfully to fight under his banner against sin and selfishness and that he shall continue Christ’s faithful soldier and servant throughout the ages of ages. Amen.
A white silk handkerchief is brought and the priest, having blessed it, places it upon the shoulders of the child, saying: Receive from the holy church this white vesture as a pattern of spotless purity and brightness of him whose service thou hast entered and for a token of thy fellowship with Christ and his holy angels, that thy life may be filled with peace.
Delivering a lighted candle to the child, the priest says: Take this burning light, enkindled from the fire of God’s holy altar, for a sign of the ever-burning light of thy spirit. God grant that hereafter his love shall so shine through thy heart that thou mayest continually enlighten the lives of the fellow-men.
The priest places his hand on the head of the child, saying: go in peace and may the Lord be with thee.
The Charge to Sponsors
Priest: Ye who have brought this child here to be baptized, seeing that now he is regenerate of water and the Holy Spirit and grafted into the mystical body of Christ’s church, remember that there lies upon you a duty not lightly to be cast aside. It is your part to see that so soon as he is old enough to understand, he is taught God’s holy will and commandment, as it was spoken by our Lord himself when he said: ‘Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy strength. This is the first and great commandment; and the second is like unto it: Thou shalt love thy neighbour as thyself.
There are three important ritual items that are use during baptism and other functions; the Holy Water, the oil of catechumens, and chrism which consists of balsam and oil. These items are consecrated in differing ways specific to the intended use: exorcism, the sick, and sacraments such as baptism or confirmation.
Exorcism and Blessing of the Salt:
The priest prepares the salt as follows: Priest—I exorcise thee, creature of salt, by the living God, by the holy God, by the omnipotent God, that thou mayest be purified from all evil influence, in the name of him who is Lord of angels and of men, who filleth the whole earth with his majesty and glory.....Amen.
We pray thee, O god, in thy boundless loving-kindness to stretch forth the right hand of thy power open this creature of salt which we bless and hallow in thy holy name. Grant that this salt may make for health of mind and body to all who partake thereof and that there may be banished from the place where it is used every power of adversity and every illusion or artifice of evil; through Christ our Lord....Amen
Exorcism and Blessing of the Water: The priest prepares the water as follows.
Priest: I exorcise thee, creature of water, by the living God, by the holy God, by the omnipotent God, that thou mayest be purified from all evil influence, in the name of him who is Lord of angels and of men, who filleth the whole earth with his majesty and glory....Amen
O God, who for the helping and safeguarding of men dost hallow the water set apart for the service of thy holy church, send forth thy light and thy power upon this element of water which we bless and hallow in thy faithfulness of spirit may be strengthen in all goodness and that everything sprinkled with it may be made holy and pure and guarded from all assaults of evil; through Christ our Lord....Amen
The priest casts the salt thrice into the water in the form of crosses he says the following: Let salt and water mingle together in the name of the Father and of the Son and of the Holy Ghost....Amen.
O God, the giver of invincible strength and King of irresistible power, whose splendour shines throughout the whole of creation, we pray thee to look upon this thy creature of salt and water, to pour down upon it the radiance of thy blessings and to hallow it with the dew of thy holy name shall be invoked in prayer, every noble aspiration may be strengthen, every good resolve made firm and fellowship of the Holy Spirit vouchsafed to us who place our trust in thee; thou who with the Son livest and reignest in the unity of the same Holy Spirit, God throughout all ages....Amen
Blessing of Holy Water for Baptism: The priest takes the holy water and says over it the following blessing.
O Lord Christ, who in the mystery of thy boundless love didst take upon thyself the limitations of human form and in thy gracious compassion didst gather little children into thine arms; stretch forth, we pray thee, the right hand of thy power over this holy water and fill it with thy heavenly grace and blessings, that those to be baptized therewith may receive the fullness of thy love and ever remain in the number of thy faithful children...Amen.
Consecration of the oil of Catechumens: The Bishop blesses this oil as follows.
In the name of our Lord Christ, I consecrate and hallow this oil that it may serve for the cleansing and safeguarding of those who receive the holy rite of baptism or consecration to the order of the priesthood.
The newly consecrated oil is carried in procession to the sacristy. Consecration of the Holy Chrism: The Bishop blesses the balsam and oil respectively as follows.
Balsam—In the name of our Lord, I consecrate and hallow this balsam that everything touched therewith may burn with his purity, before whose splendour the angels veil their faces.
Consecration of the Oil:
In the name of our Lord Christ, I consecrate and hallow this oil, now set apart for the making of holy chrism, that it may bestow upon those who receive it of the fullness of spiritual strength.
The balsam and the oil are now mixed and the bishop, extending both hands over the oil, continues.....
O Lord Christ, the fountain of all goodness, who dost pour down thy gifts abundantly upon men and, for their strengthening, dost hallow and set apart these earthly things as a channel of thy marvellous power, send forth, we pray thee, thy blessing upon this holy chrism, that whatsoever persons or things shall be anointed therewith may receive the fullness of spiritual consecration. Let thy heavenly blessing descend upon those who are signed by this chrism with the sign of thy holy service that, guarding well their spiritual heritage, they may shed around them the fragrance of a godly life, O thou great shepherd and ruler of the souls of men, to whom be honour and glory for evermore.
The Bishop breathes three times in the form of a cross over the chrism. Each priest present also breathes over it in form of a cross and it is then carried in procession to the sacristy. The Bishop proceeds with the Holy Eucharist.
Contemporary Lukumi Considerations:
The contemporary use of Catholic holy water by some olosha’s [Lukumi priest] has some identifiable features that are inherited from the colonial period. The slavery era managed to sufficiently influence in ways that it became a custom by some to use the holy water. How widespread may the use be is not exactly known. There is not exact data on when its use originated and which lineage incorporated it becoming customary. However, there seems to be contradictory opinions on the validity and contemporary need of its use. Those that hold to the habitual use make the limited argument of inherited custom free from Lukumi religious authority. The opposing view argues that its fundamental use is in contradiction with the contextual meaning of Lukumi ceremonies.
First we should understand the meaning and contextual use of the Catholic holy water, especially in cases where the water is added to Lukumi omiero [consecrated herbal water]. Omiero is consecrated by an Oriate priest and used for the purpose of baptism. The holy water for baptism is used for exorcism and strengthening ----it is intended to deaden the germs of evil or to effect a preliminary purification.....I exorcise thee, creature of water, by the living God......Mayest be purified from all evil influence; ......Faithfulness of spirit may be strengthen in all goodness and that everything sprinkled with it may be holy and pure and guarded from all assaults of evil, through Christ our Lord.
There is a fundamentally profound meaning to the consecration of the water that should not be confused. In order for the water to become holy the mystical influence of their Lord Christ must take place........Giver of invisible strength and King of irresistible power. Here we must take into consideration that so called paganism as a whole is contrary to their first commandment and reconciliation cannot occur. Therefore, the effects of its use can be measured in two forms—Catholic holy water is intended to include the exorcism of pagan or idolatry spirits that are considered evil and contrary to Catholic new testament authority. The polar effect would be if the omiero is added to their holy water but only the opposite actually occurs at the consecration of omiero. The water is always used as an additive. In either possibility the logical spiritual conflict would be present.
Salt is also used and goes through the process of exorcism and blessing, and it’s added to their holy water.......I exorcise thee, creature of salt.....Be purified of all evil influence, in the name of him who is Lord.......May make health of mind and body to all who partake thereof and that there may be banished from the place where it is used every power of adversity and every illusion or artifice of evil --- through Christ our Lord. Here it can be said that: A purpose is to block; Preserve and/or strengthen. Again the emphasis of adversity, illusion or artifice of evil......through Christ , alludes to all idolatry or pagan forms that are in conflict with their first commandment. The same results in the oil of Catechumens and balsam consecrated for......Cleansing and safeguarding........Fullness of spiritual strength......Whatsoever persons or things shall be anointed therewith may receive the fullness of spiritual consecration.
Overall the use of water, oil [palm oil], salt, and several other ingredients are not foreign to Lukumi. There is enough similarity to make the psychological connection. What differs is the contextual meaning of use resulting in a conflict of spiritual purpose.
Baptism as a ceremonial performance ........is a sacrament by which the recipient is solemnly admitted to the membership of Christ’s holy church and grafted into his mystical body......Intended to deaden the germs of evil......Or effect a preliminary purification. In juxtaposition the Lukumi have the eleke ceremony [baptism] that is a sacrament of admission to membership, grafted into the mystical body of the divinities, and follows the same intent and spiritual effect of purification. Although both appear to be close in concept they differ in realities.
Slaves experienced forced Catholic baptism and were not expected to understand or reject its intended centric reasons. As new generations came about, it is logical to expect that some submitted to a habitual use of holy water and voluntary Catholic baptism. The white population entering the religion may have been a factor of influence as well. Most people initially prefer to hold unto their old notions and comfortable habit in ways that reject change of custom.
Lukumi baptism [eleke ceremony] has similarity to the Catholic baptism. The infant or older has two godparents that must be priests. The ceremony consists of an exorcism of evils, purification, is grafted into the mystical body of the orishas and acquires admission to the religion. In many instances baptism takes place in group form and the baptized person wears white garment. Some priests holding to colonial habit require the person to be baptized in the Catholic form prior to the Lukumi. They take the erroneous position that the odu ofun meji, in the Lukumi version, mandates such baptism. The interpretation in ofun meji is similar to the needed elimination of the original sin concept found in Catholic authority which calls for baptism. However, the African religion precedes Christianity. A required Catholic baptism attempts to accommodate a foreign cultural and religious custom that is spiritually conflictive. From a sacramental viewpoint both religious forms would achieve the same meaningful goal. Conflict arises in the Catholic fundamental spiritual contextual meaning of the sacrament and the use of consecrated water, salt, and oil. The entire language used for exorcism and blessing rejects and depicts idolatry or paganism as evil, and it is intended to deaden and/or block such spiritual influences. Aside from duplicity of sacrament the result is spiritual conflict. A belief in spiritual reconciliation is not possible to achieve. Moreover, an idea that justifies duplicity as a ‘harmless or neutral’ action would fail to accept the conflictive spiritual reality.
We can argue that Lukumi tenets found in the odu ogbe-odi establishes a call to religious tolerance but this cannot be confused with issues of sacraments. Tolerance is not a blanket call to duplicity on well established conflictive spiritual realities. In this case, the Lukumi is depicted as an abomination to their church and Lord. Although the Lukumi may assume there is no conflict from a cultural diplomatic concept there is spiritual conflict. It is plainly acceptable that the enslaved Yoruba did not understand the conflict. Even if they did, they had no other alternative than to accept and be submitted to Catholic baptism. The rule of past circumstances cannot degenerate the ‘truth’ and continue to propagate in contemporary time.
The odu obara meji calls to seek ‘truth’ and to follow that ‘truth’ when found. The odu odi meji calls for a ‘rebirth’ meaning -- to leave the evils of the past behind and embracing a new future of goodness and light. It is understandable that to recoil from such habitual custom may cause a feeling of rejection to change from a comfortable position. It may not be surprising that some people, even though they might acknowledge the truth, may feel uncomfortable with the idea of abolishing the habit of required Catholic baptism. However, if they begin to understand what it means to be a real Catholic, they would abandon the use of holy water and the rule of Catholic baptism. Moreover, they can begin to understand that Lukumi demands a positive action on their part. The orishas and Catholic Lord expect commitment. Both demand that we come out of confusion. The orishas are showing us the way to freedom from that which is fraudulent or conflictive. As they begin to recoil from duplicity they will see what it is ---- a hollow imposed counterfeit that is in conflict with the real Lukumi.
HOLY BAPTISM: Baptism is a sacrament by which the recipient is solemnly admitted to membership of Christ’s holy church and “grafted into his mystical body”.
The exorcism is intended to deaden the germs of evil in infants, or to effect a preliminary purification in those more advanced in years.
The first anointing is, as indicated, for the strengthening and safeguarding of the candidate and is followed immediately by baptism in the name of the Trinity and then by the second anointing with holy chrism, still further to strengthen him.
Where there is doubt about the validity or completeness of a former baptism, the sacrament is re-administered conditionally.
The pouring of the water symbolizes both the washing away of the sin and the down pouring of power from on high. The font is usually placed near the entrance of the church to show that by baptism we gain admission to the church of God.
So far as is convenient, holy baptism should be administered publicly in the presence of a congregation.
Form to be used for Infants: Instructions to parents.
The head of the child should be uncovered and the dress so arranged that the oil of catechumens can be applied on the neck or breast before and at the nape of the neck behind.
It is customary that the ‘white vesture’ shall be a white silk handkerchief, presented by the godparents. This is to be blessed by the priest and is retained by the child in memory of his baptism.
For each child to be baptized there should be a godfather and godmother, who say the words of presentation respectively, according to whether the child be male or female.
...........Continued by the priest invocation and the presentation of the child.
The Exorcism:The Priest says:
In the name which is above every name, in the power of the Father and the Son and the Holy Ghost, I exorcize all influences and seeds of evil; I lay upon them the spell of Christ’s holy church, that they trouble not this servant of God; for he who is the Lord of love and compassion hath designed to call him to his holy grace and blessings and to the font of baptism.
Ephphatha: that is, be thou open. Here the priest makes the sign of the cross over the brow, the throat, the heart and the navel of the child. The priest continues with other procedures.
First Anointing: The priest takes upon his right thumb a little of the oil of catechumens. At the first two crosses the priest touches respectively the child’s breast or throat and the nape of his neck, making a small cross at each with the oil; he then, without touching the body, makes two crosses respectively before and behind the child, reaching to the entire length of the body.
The Baptism: While the godparents hold the child over the font, the priest pours some of the consecrated baptismal water over the head and forehead of the child thrice.
Anointing With Chrism: The priest takes upon his thumb some of the sacred chrism and, anointing the child on the top of the head in the form of a cross.
Reception: With his thumb, still moist with chrism, the priest makes a cross upon the child’s brow; at the last clause he lays his hand upon the infant’s head.
Priest says: I receive this child into the fellowship of Christ’s holy church and do sign him with the sign of the cross in token that hereafter he shall not be ashamed to confess the faith of Christ our Lord, to acknowledge him when he shall come and manfully to fight under his banner against sin and selfishness and that he shall continue Christ’s faithful soldier and servant throughout the ages of ages. Amen.
A white silk handkerchief is brought and the priest, having blessed it, places it upon the shoulders of the child, saying: Receive from the holy church this white vesture as a pattern of spotless purity and brightness of him whose service thou hast entered and for a token of thy fellowship with Christ and his holy angels, that thy life may be filled with peace.
Delivering a lighted candle to the child, the priest says: Take this burning light, enkindled from the fire of God’s holy altar, for a sign of the ever-burning light of thy spirit. God grant that hereafter his love shall so shine through thy heart that thou mayest continually enlighten the lives of the fellow-men.
The priest places his hand on the head of the child, saying: go in peace and may the Lord be with thee.
The Charge to Sponsors
Priest: Ye who have brought this child here to be baptized, seeing that now he is regenerate of water and the Holy Spirit and grafted into the mystical body of Christ’s church, remember that there lies upon you a duty not lightly to be cast aside. It is your part to see that so soon as he is old enough to understand, he is taught God’s holy will and commandment, as it was spoken by our Lord himself when he said: ‘Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy strength. This is the first and great commandment; and the second is like unto it: Thou shalt love thy neighbour as thyself.
There are three important ritual items that are use during baptism and other functions; the Holy Water, the oil of catechumens, and chrism which consists of balsam and oil. These items are consecrated in differing ways specific to the intended use: exorcism, the sick, and sacraments such as baptism or confirmation.
Exorcism and Blessing of the Salt:
The priest prepares the salt as follows: Priest—I exorcise thee, creature of salt, by the living God, by the holy God, by the omnipotent God, that thou mayest be purified from all evil influence, in the name of him who is Lord of angels and of men, who filleth the whole earth with his majesty and glory.....Amen.
We pray thee, O god, in thy boundless loving-kindness to stretch forth the right hand of thy power open this creature of salt which we bless and hallow in thy holy name. Grant that this salt may make for health of mind and body to all who partake thereof and that there may be banished from the place where it is used every power of adversity and every illusion or artifice of evil; through Christ our Lord....Amen
Exorcism and Blessing of the Water: The priest prepares the water as follows.
Priest: I exorcise thee, creature of water, by the living God, by the holy God, by the omnipotent God, that thou mayest be purified from all evil influence, in the name of him who is Lord of angels and of men, who filleth the whole earth with his majesty and glory....Amen
O God, who for the helping and safeguarding of men dost hallow the water set apart for the service of thy holy church, send forth thy light and thy power upon this element of water which we bless and hallow in thy faithfulness of spirit may be strengthen in all goodness and that everything sprinkled with it may be made holy and pure and guarded from all assaults of evil; through Christ our Lord....Amen
The priest casts the salt thrice into the water in the form of crosses he says the following: Let salt and water mingle together in the name of the Father and of the Son and of the Holy Ghost....Amen.
O God, the giver of invincible strength and King of irresistible power, whose splendour shines throughout the whole of creation, we pray thee to look upon this thy creature of salt and water, to pour down upon it the radiance of thy blessings and to hallow it with the dew of thy holy name shall be invoked in prayer, every noble aspiration may be strengthen, every good resolve made firm and fellowship of the Holy Spirit vouchsafed to us who place our trust in thee; thou who with the Son livest and reignest in the unity of the same Holy Spirit, God throughout all ages....Amen
Blessing of Holy Water for Baptism: The priest takes the holy water and says over it the following blessing.
O Lord Christ, who in the mystery of thy boundless love didst take upon thyself the limitations of human form and in thy gracious compassion didst gather little children into thine arms; stretch forth, we pray thee, the right hand of thy power over this holy water and fill it with thy heavenly grace and blessings, that those to be baptized therewith may receive the fullness of thy love and ever remain in the number of thy faithful children...Amen.
Consecration of the oil of Catechumens: The Bishop blesses this oil as follows.
In the name of our Lord Christ, I consecrate and hallow this oil that it may serve for the cleansing and safeguarding of those who receive the holy rite of baptism or consecration to the order of the priesthood.
The newly consecrated oil is carried in procession to the sacristy. Consecration of the Holy Chrism: The Bishop blesses the balsam and oil respectively as follows.
Balsam—In the name of our Lord, I consecrate and hallow this balsam that everything touched therewith may burn with his purity, before whose splendour the angels veil their faces.
Consecration of the Oil:
In the name of our Lord Christ, I consecrate and hallow this oil, now set apart for the making of holy chrism, that it may bestow upon those who receive it of the fullness of spiritual strength.
The balsam and the oil are now mixed and the bishop, extending both hands over the oil, continues.....
O Lord Christ, the fountain of all goodness, who dost pour down thy gifts abundantly upon men and, for their strengthening, dost hallow and set apart these earthly things as a channel of thy marvellous power, send forth, we pray thee, thy blessing upon this holy chrism, that whatsoever persons or things shall be anointed therewith may receive the fullness of spiritual consecration. Let thy heavenly blessing descend upon those who are signed by this chrism with the sign of thy holy service that, guarding well their spiritual heritage, they may shed around them the fragrance of a godly life, O thou great shepherd and ruler of the souls of men, to whom be honour and glory for evermore.
The Bishop breathes three times in the form of a cross over the chrism. Each priest present also breathes over it in form of a cross and it is then carried in procession to the sacristy. The Bishop proceeds with the Holy Eucharist.
Contemporary Lukumi Considerations:
The contemporary use of Catholic holy water by some olosha’s [Lukumi priest] has some identifiable features that are inherited from the colonial period. The slavery era managed to sufficiently influence in ways that it became a custom by some to use the holy water. How widespread may the use be is not exactly known. There is not exact data on when its use originated and which lineage incorporated it becoming customary. However, there seems to be contradictory opinions on the validity and contemporary need of its use. Those that hold to the habitual use make the limited argument of inherited custom free from Lukumi religious authority. The opposing view argues that its fundamental use is in contradiction with the contextual meaning of Lukumi ceremonies.
First we should understand the meaning and contextual use of the Catholic holy water, especially in cases where the water is added to Lukumi omiero [consecrated herbal water]. Omiero is consecrated by an Oriate priest and used for the purpose of baptism. The holy water for baptism is used for exorcism and strengthening ----it is intended to deaden the germs of evil or to effect a preliminary purification.....I exorcise thee, creature of water, by the living God......Mayest be purified from all evil influence; ......Faithfulness of spirit may be strengthen in all goodness and that everything sprinkled with it may be holy and pure and guarded from all assaults of evil, through Christ our Lord.
There is a fundamentally profound meaning to the consecration of the water that should not be confused. In order for the water to become holy the mystical influence of their Lord Christ must take place........Giver of invisible strength and King of irresistible power. Here we must take into consideration that so called paganism as a whole is contrary to their first commandment and reconciliation cannot occur. Therefore, the effects of its use can be measured in two forms—Catholic holy water is intended to include the exorcism of pagan or idolatry spirits that are considered evil and contrary to Catholic new testament authority. The polar effect would be if the omiero is added to their holy water but only the opposite actually occurs at the consecration of omiero. The water is always used as an additive. In either possibility the logical spiritual conflict would be present.
Salt is also used and goes through the process of exorcism and blessing, and it’s added to their holy water.......I exorcise thee, creature of salt.....Be purified of all evil influence, in the name of him who is Lord.......May make health of mind and body to all who partake thereof and that there may be banished from the place where it is used every power of adversity and every illusion or artifice of evil --- through Christ our Lord. Here it can be said that: A purpose is to block; Preserve and/or strengthen. Again the emphasis of adversity, illusion or artifice of evil......through Christ , alludes to all idolatry or pagan forms that are in conflict with their first commandment. The same results in the oil of Catechumens and balsam consecrated for......Cleansing and safeguarding........Fullness of spiritual strength......Whatsoever persons or things shall be anointed therewith may receive the fullness of spiritual consecration.
Overall the use of water, oil [palm oil], salt, and several other ingredients are not foreign to Lukumi. There is enough similarity to make the psychological connection. What differs is the contextual meaning of use resulting in a conflict of spiritual purpose.
Baptism as a ceremonial performance ........is a sacrament by which the recipient is solemnly admitted to the membership of Christ’s holy church and grafted into his mystical body......Intended to deaden the germs of evil......Or effect a preliminary purification. In juxtaposition the Lukumi have the eleke ceremony [baptism] that is a sacrament of admission to membership, grafted into the mystical body of the divinities, and follows the same intent and spiritual effect of purification. Although both appear to be close in concept they differ in realities.
Slaves experienced forced Catholic baptism and were not expected to understand or reject its intended centric reasons. As new generations came about, it is logical to expect that some submitted to a habitual use of holy water and voluntary Catholic baptism. The white population entering the religion may have been a factor of influence as well. Most people initially prefer to hold unto their old notions and comfortable habit in ways that reject change of custom.
Lukumi baptism [eleke ceremony] has similarity to the Catholic baptism. The infant or older has two godparents that must be priests. The ceremony consists of an exorcism of evils, purification, is grafted into the mystical body of the orishas and acquires admission to the religion. In many instances baptism takes place in group form and the baptized person wears white garment. Some priests holding to colonial habit require the person to be baptized in the Catholic form prior to the Lukumi. They take the erroneous position that the odu ofun meji, in the Lukumi version, mandates such baptism. The interpretation in ofun meji is similar to the needed elimination of the original sin concept found in Catholic authority which calls for baptism. However, the African religion precedes Christianity. A required Catholic baptism attempts to accommodate a foreign cultural and religious custom that is spiritually conflictive. From a sacramental viewpoint both religious forms would achieve the same meaningful goal. Conflict arises in the Catholic fundamental spiritual contextual meaning of the sacrament and the use of consecrated water, salt, and oil. The entire language used for exorcism and blessing rejects and depicts idolatry or paganism as evil, and it is intended to deaden and/or block such spiritual influences. Aside from duplicity of sacrament the result is spiritual conflict. A belief in spiritual reconciliation is not possible to achieve. Moreover, an idea that justifies duplicity as a ‘harmless or neutral’ action would fail to accept the conflictive spiritual reality.
We can argue that Lukumi tenets found in the odu ogbe-odi establishes a call to religious tolerance but this cannot be confused with issues of sacraments. Tolerance is not a blanket call to duplicity on well established conflictive spiritual realities. In this case, the Lukumi is depicted as an abomination to their church and Lord. Although the Lukumi may assume there is no conflict from a cultural diplomatic concept there is spiritual conflict. It is plainly acceptable that the enslaved Yoruba did not understand the conflict. Even if they did, they had no other alternative than to accept and be submitted to Catholic baptism. The rule of past circumstances cannot degenerate the ‘truth’ and continue to propagate in contemporary time.
The odu obara meji calls to seek ‘truth’ and to follow that ‘truth’ when found. The odu odi meji calls for a ‘rebirth’ meaning -- to leave the evils of the past behind and embracing a new future of goodness and light. It is understandable that to recoil from such habitual custom may cause a feeling of rejection to change from a comfortable position. It may not be surprising that some people, even though they might acknowledge the truth, may feel uncomfortable with the idea of abolishing the habit of required Catholic baptism. However, if they begin to understand what it means to be a real Catholic, they would abandon the use of holy water and the rule of Catholic baptism. Moreover, they can begin to understand that Lukumi demands a positive action on their part. The orishas and Catholic Lord expect commitment. Both demand that we come out of confusion. The orishas are showing us the way to freedom from that which is fraudulent or conflictive. As they begin to recoil from duplicity they will see what it is ---- a hollow imposed counterfeit that is in conflict with the real Lukumi.