The fonts are filled with Wholly water.

Nearly all theologians teach that Holy Water, used with the proper intention and disposition, confers actual graces, remits venial sin, restrains the power of Satan, and secures temporal blessings, for example, bodily health and protection against temporal evils. When preparing Holy Water, the officiating minister in the name of the whole Church prays for these divine favors in particular. Surely, then, the pious use of this “permanent sacramental” is a most helpful means of salvation

But, that sound theology no longer obtains because the new theology considers that Tradition to be a superstition.

Owing to the Rahner-Revolutionaries of Vatican Two, who created a revolution within the form of Catholicism that eviscerated Tradition, whenever you go to your Lil' Licit Liturgy community and enter the worship space and dip your fingers into the water inside the font (if there is a font) and make the sign of the cross, you are blessing your own self using wholly water and so you may just as well use the water from your tap at home before leaving your house.

And why did the rupture with Tradition occur and why were you, dear reader, deprived of this sound tradition and aid to salvation?

The above examination of the differences between the previous and the present Order for Blessing Water Outside of Mass provides a vivid illustration of the fact that the De benedictionibus  promulgated in 1984 is no mere revision of the blessings from the pre-Vatican II Roman Ritual. It is rather a completely different work, which appears to be undergirt by a radically different understanding of the nature of blessing and exorcism, an understanding that is in part characterized by the practical principles of revision set forth by Study Group and discussed above.

What theological shifts, it may be asked, led to the new understanding that entailed the wholesale re- writing of the Ritual’s blessings? David Stosur reasons that, in the absence of sustained attention given to blessings in and of themselves, “a contemporary  theology of blessings . . . must simply be extrapolated from approaches that theologians since Vatican II have taken to the sacraments and to the liturgy in general.”

He proceeds to do this, appealing particularly to reflections on the liturgy by Otto Semmelroth, Edward Schillebeeckx, and Karl Rahner. Particularly worthy of  note is the following passage, in which Stosur weaves together some of Rahner’s comments on the liturgy:

The very “conceptual model” of sacramentality  therefore shifts according to the way God’s relationship to the world is understood – in Rahner’s terms, from one “based on the implicit assumption that grace can be an unmerited gift of God only if it becomes present in a secular and sinful world to which it is mostly denied,”

to one which “starts out from the assumption that the secular world from the outset is always encompassed and permeated with the grace of 

the divine self-communication”: “The sacraments accordingly are not really to be understood as successive individual incursions of God into a secular world, but as ‘outbursts’  . . of the innermost, ever present gracious endowment of the world with God himself into history. The material things of creation, as necessary components of the “liturgy of the world,” are by that very fact valuable. The value of material creation is in turn understood and acknowledged in sacramental celebrations, where these things are utilized for the purpose of symbolizing this “primordial” liturgy.

(How is that heterodox theology opinion not an implicit denial of Original Sin and its effects?)

This notion of the “liturgy of the world,” whether rightly  or wrongly attributed to Rahner, could go a long way  towards explaining why the current Order for Blessing Water Outside of Mass does not explicitly bless or exorcize the water, and moreover, why things (ratherthan people) generally are not blessed or exorcized in De benedictionibus 

Although the notion is specifically  invoked rather infrequently, the “liturgy of the world” could shed light on the general consensus articulated by many theologians writing on blessings in the post- Conciliar period: God’s creatures are blessed from their creation; liturgical blessings are opportunities to praise and thank God for this, and, from the pastoral perspective, to edify those present by recalling it.

(Then why Baptism?)

One scholar of holy water, writing before Vatican II, expressed quite a different view of the state of creation in the following passage: “By the fall of our first parents, the spirit of evil obtained influence not only over man, but also over inanimate nature, whence he is called in Scripture ‘the prince of this world’” (Jn 12:31, 14:30, 16:11). 

For this reason, when the Church exorcizes some thing, “the curse put upon it is removed, and Satan’s power over it either destroyed entirely, or at least diminished.”