It is not a mere coincidence that the ritual prayer for the reconciliation of heretics was similar to the post-baptismal imposition of hands prayer, since the same prayer that bestows the sevenfold Spirit at Confirmation was used at the reconciliation of heretics. All the main Roman rituals have this same prayer as the Gelasianum, for both the reconciliation of the Arians, and those who come from different heresies. This pontifical has two prayers with the laying on of hands for the reconciliation of heretics and pagans. As in the old Gelasian Sacramentary, both these prayers grant the sevenfold Spirit through the imposition of hands. This sevenfold prayer is the way that people came to the church from various heresies. At the Baptism of pagans, presumably adults, there is the remark that the bishop should confirm, if he is there, with a raised hand over the heretic's head (pontifex adest, confirmet eum elevata manu super caput eius). Almost the same prayer is used on those who are returning from paganism. In the second blessing, in addition to the seven gifts there is also the statement about being signed with the sign of the cross (et signo crucis signatus). This pontifical also has an interesting consideration on why the baptismal actions are as they are. One question is why the "Pontiff" does not impose his hand on the catechumens. The answer is a direct quote from Alcuin that was so popular in the early ninth century, that they accept the Spirit of the sevenfold grace through the high priest's laying on of hands, in order to be strengthened though the Holy Spirit for preaching. Here is the crossing of theology and practice, as this pontifical and Ordo L explicitly carried on the tradition that saw Confirmation as a strengthening for the battle and preaching to others. The influence of this pontifical helped to bring not only the rite, but also the theology of the ninth century into the Middle Ages. Do you see a connection between theology and liturgical practice?
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