TREATISE II
Baptism
This treatise is divided into seven chapters : 1. nature, institution, kinds of Baptism ; 2. matter and form of Baptism ; 3. effects of Baptism ; 4. necessity of Baptism ; 5. minister of Baptism ; 6. subject of Baptism; 7. ceremonies of Baptism.
CHAPTER I. MATURE, INSTITUTION, KINDS OF BAPTISM
550. i. Definition. Baptism is defined by the Roman Catechism (P. 2, c. 2, n. 5) as the sacrament of regeneration through water in words. This definition denotes : a) the effect of Baptism — rebirth, since we are born of Adam children of wrath, but we are reborn of God through Baptism children of mercy ; b) the matter and form of Baptism, i.e. water and words.
2. Baptism was certainly instituted by Christ, although theologians are not agreed on the exact moment of its institution. Some find the institution of Baptism in Christ’s baptism in the Jordan ; others look for its institution in Christ’s words to Nicodemus : “ No man can enter into the kingdom of God unless birth comes to him from water, and from the Holy Spirit ” (John iii, 5) ; others think it was instituted when before His Passion He sent His disciples to baptize ; and yet another group see the institution of this sacrament in Christ’s words after His Resurrection : “ You, therefore, must go out, making disciples of all nations, and baptizing them . . (Mat. xxviii, 19). The first view — that of St. Thomas — seems the best.
551. 3. Kinds. Although there is only one sacrament of Baptism, yet the principal effect of this sacrament — the remission of original sin and the reception of sanctifying grace — can be obtained in three ways, and these are spoken of as three Baptisms :
a) Baptism by water, viz. the sacrament instituted by Christ ;
b) Baptism of desire which is a perfect act of charity that includes at least implicitly the desire for Baptism by water ;
c) Baptism of blood which signifies martyrdom endured for Christ prior to the reception of Baptism by water.
Solemn Baptism is the administration of the sacrament with the full rites and ceremonies laid down in the rituals ; otherwise it is private (c. 737, § 2).
CHAPTER II. THE MATTER AND FORM OF BAPTISM
552. 1. The remote valid matter is natural water (c. 737, § 1). In judging what is water we are to be guided by the common estimation of men rather than by chemical analysis.
2. The remote matter for the lawful administration of solemn Baptism is baptismal water blessed for that purpose, which is reasonably clean (c. 757, § 1). In necessity and in private Baptisms baptismal water is to be preferred, but any reason is easily admitted to permit the use of even natural water or of water that has been blessed.
In extreme necessity it is lawful to use doubtful matter, seeing that the sacraments were instituted for man’s salvation. The use of water other than baptismal water in solemn Baptism outside a case of need, or the use of putrid water or water mixed with foreign matter is grievously sinful due to the grave act of irreverence against the sacrament. If a child is baptized in the womb of the mother, it is lawful to add to the water “ one part corrosive sublimate to a thousand parts of water ” where there exists a danger of infection (Holy Office, Aug. 21, 1901).
3. The proximate matter of Baptism is the use of the water by a genuine minister in such a way that in the common estimation of men an ablution has been performed. This ablution can take place in one of three ways : by immersion, sprinkling, or pouring.
In the latter form of Baptism, a) the water must be poured three times, b) over the head of the person being baptized 1 (except in cases of extreme need) ; c ) the water must flow directly on the skin ; d) the same minister must pronounce the form and pour the water.
553. The form of Baptism in the Latin Church is : “ N. ego te baptizo in nomine Patris et Filii et Spiritus Sancti ” ; the Greek form is : “ Baptizetur (baptizatur) servus Christi N. in nomine Patris et Filii et Spiritus Sancti.”
* If the water was poured on some other part of the child, Baptism should be repeated conditionally afterwards, if this is possible.
At least two things must be found in the essential form : a) the action of baptizing performed by the minister ; b) the authority of the three Persons of the Blessed Trinity in whose name Baptism is conferred. In order to express the act of baptizing three things must be mentioned . the baptizer, the subject, and the actual act itself. It is absolutely essential to make explicit reference to the three Persons of the Blessed Trinity. — It is disputed whether the Apostles conferred Baptism in the name of Christ alone. From what has been said it would be easy to recognise which forms would be invalid and which valid. No useful purpose would be served, by quoting examples. If Baptism is repeated conditionally, the minister should use the words : Si non es baptizatus (a), ego te baptizo in nomine Patris et Filii et Spiritus Sancti (Rit. Rom. tit. II, c. 4, n. 40).
CHAPTER III. THE EFFECTS OF BAPTISM
554. Introduction. Regarding the effects of Baptism of desire and Baptism by blood these brief remarks will suffice : 1. neither imprint a character, since they are not sacraments ; 2. both cause sanctifying grace ; 3. Baptism by blood usually remits all venial sin and temporal punishment ; this is not true of Baptism by desire, unless it is conjoined with an intensely fervent act of charity.
Now we shall consider the effects of Baptism by water of which there are six in virtue of divine law, and one from ecclesiastical law.
By Divine law the effects of Baptism are :
1. the bestowal of the Baptismal character (even if the sacrament is unlawfully administered or received) ;
2. the remission of all sin ;
3. the remission of all punishment ;
4. the bestowal of grace, virtues and the gifts ;
5. the bestowal of sacramental grace ;
6. incorporation in the Church.
By Ecclesiastical law Baptism results in a spiritual relationship between the baptized on the one hand, and both the minister and sponsor on the other. This will be more fully discussed in the treatise on Marriage.
CHAPTER IV. NECESSITY OF BAPTISM
555. Principle, a) Baptism is a necessary means of salvation ; b) so far as its principal effect, i.e. sanctifying grace, is concerned Baptism by water can be supplied in children by Baptism by blood, and in adults by Baptism of desire.
This should be sufficiently evident from our previous statements.
CHAPTER V. THE MINISTER OF BAPTISM
556. In necessity the minister of Baptism is anyone who has sufficient use of reason and is willing and able to apply correctly the form to the matter.
The Council of Florence has defined : “ In a case of necessity not only a priest or a deacon but also a lay man or woman and even a pagan or a heretic have the power to baptize, provided that they observe the form prescribed by the Church and have the intention of doing what the Church does.” Such a case of necessity is the danger of death, and it is not necessary that the person be on the actual point of death. Thus, for example, in the absence of a priest in missionary regions catechists usually baptize children recently born who although at the moment are in reasonably good health may easily die before the priest arrives.
557. The ordinary minister of solemn Baptism is the parish priest (or Ordinary) ; in other words, the right to baptize solemnly is an exclusive right of parish priests.
Therefore the solemn administration of Baptism without the expressed or justly presumed permission of the parish priest or Ordinary is a grave violation of that person’s right. This right of the parish priest is territorial, not personal. Therefore this sacrament may not be administered solemnly by a priest, even to his own subjects, in the district of another without due permission (c. 739). This is the prescription of common law, but there may also exist particular laws regarding this matter. The parish priest may baptize anyone, including strangers in his own territory ; but strangers should be baptized by their own parish priests in their own parish where this can be done easily and without delay (c. 738, § 2).
The solemn Baptism of adults, such as Jews who are converted, should be administered by the Bishop for the sake of greater solemnity, where this can be done conveniently (c. 744).
558. The delegated minister for the administration of solemn Baptism is any priest or deacon, provided they are free from censure. It is permissible to delegate any worthy priest to administer Baptism even when there is no reason for such delegation, but since a deacon is only an extraordinary minister of the sacrament, he cannot lawfully administer solemn Baptism unless 1. there is a moderate necessity, and 2. he has the permission (at least presumed) of the local Ordinary or parish priest. If in unexpected necessity a deacon is called upon to baptize, he may presume lawful permission and administer solemn Baptism (c. 741). The moderate necessity which justifies a parish priest in granting delegation to a deacon would arise if, for example, the parish priest were absent or engaged in hearing confessions or otherwise occupied. When a deacon administers solemn Baptism he must not bless the salt or water, but must use what has been blessed already by a priest.
Private Baptism which is conferred either absolutely or conditionally and without any ceremonies when heretics are received into the Church does not seem to belong to the right of the parish priest.
559. The order op precedence to be observed in the administration of Baptism in cases of necessity is given by the Roman Ritual as follows : “ A priest is to be preferred to a deacon, a deacon to a sub-deacon, a cleric to a lay person, a male to a female unless for decency’s sake it is more fitting for a woman to baptize a child before actual birth or unless the woman is better acquainted with the form and manner of Baptism.” Parents are not allowed to baptize their own children except in danger of death when no one else is available (c. 742, § 2). — The parish priest should take care to teach the faithful, especially midwives, doctors and surgeons, the correct manner of baptizing in cases of necessity.
CHAPTER VI. THE SUBJECT of baptism
The subject of Baptism is every human being who is still a wayfarer and not yet baptized (c. 745, § 1).
560. Dispositions of the subject, 1. Infants and those who are perpetually insane do not require any previous disposition in order to be validly and lawfully baptized.
2. Adults, i.e. those with sufficient use of reason, must possess a ) the intention of receiving the sacrament, b ) faith, and c) repentance. The intention is required for the very validity of the Sacrament. Faith — a knowledge of the chief articles of faith — and repentance (i.e. at least attrition) are required for the lawful and fruitful reception of Baptism. An adult who is certainly not baptized may for the sake of devotion confess those sins previously committed, but he is under no obligation to do so. A heretic whose previous Baptism was doubtfully valid and who must therefore be baptized again conditionally is bound to confess his previous sins and receive conditional absolution. The contrary opinion held by a few theologians is neither probable nor safe in practice. (Cf. the author’s Man. Theol. mor. Ill, 138).
If an adult is in danger of death and there is no time to instruct him in the chief mysteries of the Faith he may be baptized, provided that in some way he makes known his assent to those mysteries and seriously promises to observe the Commandments of the Christian religion. If he is unable to ask for Baptism, e.g. if he is unconscious, he should be baptized conditionally, provided that in some probably valid manner he has manifested a desire to receive Baptism. But should he recover and if there persists some doubt regarding the validity of his Baptism, the sacrament should be repeated conditionally (c. 752, § 3).
561. Children of Catholic parents should be baptized at the earliest possible moment. Leo XIII fiercely condemned the custom of postponing the baptism of children. — Theologians are not agreed what length of delay constitutes matter for grave sin but nothing can be said for certain. In some districts salutary precepts have been promulgated on this subject.
562. Children whose both parents are heretics (whether schismatics or apostates) are to be baptized by a Catholic minister, if a) there is extreme necessity — that is to say, if the death of the child is prudently judged likely before it reaches the use of reason ; b) if there exists a well-founded hope of the child’s Catholic education. Hope is regarded as well-founded when at least one of the parents promises to do all in his or her power to provide a Catholic education for their children, or when they have no parents or guardians, or their parents or guardians are unwilling or unable to exercise their right to educate them.
The children of pagan parents cannot (outside the danger of death) be baptized without the knowledge or consent of their parents (Benedict XIV, Const. “ Postremo mense,” Feb. 28, 1747 ; Code of Canon law, c. 750). When the parents give their consent or if the children are removed from the control of their parents, they may be baptized provided there is a hope of educating them in the Catholic religion (c. 750, § 2).
563. Abandoned infants are normally to be baptized conditionally since it is very rare that one can be certain that they have received valid Baptism (c. 749).
564. Infants completely enclosed in their mother’s womb can and must be baptized if there is no reasonable hope of administering Baptism after birth. If the child is subsequently delivered alive, Baptism must be repeated conditionally since the previous Baptism may not have been valid.
The Code of Canon law (c. 746) states : “ If the head of the child has been delivered and there is danger of death, Baptism should be given on the head and is not repeated conditionally if the child is subsequently delivered alive.” But this is only valid if there is moral certainty that the person administering Baptism on the head used all that was necessary for the validity of Baptism. “ If some other part of the child has been delivered and there is danger of death, the child should be baptized conditionally on that part ; if the child is subsequently delivered alive. Baptism must be repeated conditionally. If a mother dies in pregnancy, the fetus must be baptized absolutely by those who extract it if it is certainly living ; if there is any doubt whether it is living. Baptism should be administered conditionally.”
565. Miscarriages and monstrous forms of fetus should be baptized conditionally if there exists any doubt about their life. Every miscarriage which is certainly alive must be baptized absolutely (cc. 747 and 748).
The approved way of baptizing an embryo which is delivered while still enclosed in its afterbirths is to dip the mass into tepid (not cold) water and tear open its membranes so that the anmiotic fluid may escape and the water be able to touch the fetus itself. At the same time the following words should be said immediately : “ If thou art alive, I baptize thee . . .” and then the fetus should be extracted from the water. The reason for this procedure is that Baptism on the membrane would seem to be invalid. If the membrane were broken out of water, there is danger of the fetus dying at once through contact with the air. But if the membrane is torn open in the water, there is a greater chance of the water reaching the fetus before it dies.
$66. Scholium. Caesarean section performed while the mother is alive or after her death.
While the mother is alive Caesarean section a) should be advised if there exists a well-founded hope that both the mother and the child will be saved by the operation whereas without it they would die, b) need not be performed if there is little hope of saving either the mother or the child, since no one is obliged to undergo such a serious operation without a well-founded hope of success. It is morally certain that a child may be validly baptized in the womb of the mother without Caesarean section.
After the mother’s death there is a grave obligation of charity to perform a Caesarean section both in order to save the life of the child and in order to baptize it. Therefore doctors and surgeons have a duty of performing the operation as soon as possible after the death of the mother. If, however, it is morally certain that the fetus has already died either before or at the same time as the mother herself (as frequently happens), or if there is no one present who can perform the operation, then it may be omitted. A priest is never allowed to perform the section himself (Holy Office, Dec. 13, 1899), but he should use all prudent means to persuade the midwife or doctor to use an instrument to baptize the child which may be still living in the mother’s womb.
CHAPTER VII. THE CEREMONIES OF BAPTISM
567. Under this heading we include not only the actions performed by the minister but also everything which the Church has prescribed concerning the place and time of Baptism, with special reference to the sponsors who “ have always been considered in the Church of Christ as though they were the chief ceremonies.”
Obligation. Baptism must be administered solemnly with all the ceremonies prescribed in the Ritual, except in the case of grave necessity, i.e. in imminent danger of death. Therefore a priest commits grievous sin by omitting a notable part of the ceremonies. The local Ordinary may grant permission for the ceremonies to be omitted when a heretic returns to the fold of the Church, whether Baptism is administered conditionally or absolutely. Similarly, the ceremonies may be omitted in conditional Baptism when they were performed in the previous Baptism (c. 760), but this is extremely rare. — When Baptism has been administered in danger of death without the ceremonies, they are to be supplied afterwards (c. 759).
568. Place and Time. 1. The place for the solemn administration of Baptism is normally the parish church where there is a baptismal font. But for the convenience of the faithful the local Ordinary can permit or even order that the baptismal font for solemn Baptism be erected in another church or public oratory within the parish boundaries (c. 774, § 2). It is permissible to administer Baptism in the sacristy for a reasonable cause approved by the bishop, such as danger to the child’s life from the severe cold. Solemn Baptism may not be administered in private houses except a) to the sons and grandsons of those who actually exercise the supreme rule over their people or have the right of succession to the throne ; b) if the local Ordinary for a just and reasonable cause grants permission in some extraordinary case (c. 776). Private Baptism, such as the Baptism of converts, and Baptism in cases of necessity may be administered in any suitable place (c. 771).
2. The time for the administration of even solemn Baptism is any day (with the exception of Good Friday). But, if conveniently possible, it is fitting that the Baptism of adults be conferred on the vigils of Easter Sunday and Pentecost (c. 772).- — Children should be baptized as soon as possible (c. 770), as stated already.
The name given in Baptism should be a Christian name. If the parish priest cannot induce the parents to do so, he should add the name of some saint to that suggested by the parents and enter both in the baptismal register (c. 761).
569. Only one sponsor, who may be of a different sex from the child, need be present, or at most two — namely, one man and one woman (c. 764) ; this prescription holds even for private Baptism, whenever this is easily possible (c. 762, § 2). If no godparent was present, v.g. during a Baptism in case of necessity, one should be present when the ceremonies are supplied, but in this case the godparent does not contract any spiritual relationship (ibid.). In conditional Baptism no sponsor is required, but if one is present neither he nor the godparent who may have been present at the previous Baptism contract spiritual relationship, unless the godparent was the same at both (c. 763).
Necessary qualifications.
570. a) For valid sponsorship five conditions must be fulfilled.
1. The godparent must be baptized and have the intention of acting as sponsor.
2. He (or she) must not belong to any heretical or schismatic sect nor be excommunicated by condemnatory or declaratory sentence nor infamous by law nor excluded from legitimate acts, nor be a deposed or degraded cleric.
3. The sponsor may not be the father or mother or consort of the baptized.
4. The sponsor must have been assigned by the person to be baptized or his (or her) parents, or guardians, or — in default of these — by the minister himself.
5. During the act of baptizing the godparent(s) must personally or by proxy physically touch or immediately raise or receive from the font or hands of the minister the person baptized (c. 765).
571. b) For lawful sponsorship the following conditions are necessary (c. 766).
1. The godparent must have attained the fourteenth year of age, unless the minister has a just reason for acting otherwise ; the priest may therefore dispense from this condition for a lawful reason.
2. He must not be excommunicated because of some notorious crime (v.g. a partner to a mixed marriage which is gravely unlawful) nor excluded from legitimate acts nor infamous by law, even though no sentence would have taken place, nor be publicly under interdict nor a public criminal nor infamous in fact.
3. The sponsor must know the rudiments of Faith.
4. The sponsor may not be a novice nor a professed religious in any Institute, unless there is urgent need and the express permission of at least the local Superior is granted.
5. The sponsor must not be in Sacred Orders unless he has the express permission of his own Ordinary.
The effects of sponsorship. A valid godparent contracts the impediment of spiritual relationship with the baptized — cf. n. 918 — and has the obligation of taking the utmost care to see that the baptized fulfils all through his life the promises made on his behalf by the godparent at the time of Baptism (c. 769).
572. Note. 1. The parish priest must exercise the greatest prudence in refusing to allow as sponsor one whom he considers unworthy, lest he should offend others or cause harm to the good of religion. In order to avoid greater evils which would certainly ensue, it seems that the parish priest could in certain cases admit one who is unworthy, provided that there is no danger of scandal. When he is in doubt whether to admit some person as a valid or lawful sponsor, he must consult the Ordinary if time permits (c. 767).
2. After Baptism the parish priest should enter in the Baptismal register the names of the baptized, minister, parents and godparents ; he must also note the place and date of Baptism (c. 777, §1). In the case of illegitimate children the child’s name should be entered as the child of unknown father or unknown parents. The mother’s name and even the father’s name should be entered if they are known as the parents by some public document, or if expressly and of their own accord they request in writing or before two witnesses that their names be entered (ibid., § 2).
3. Catholic mothers of legitimate children should be encouraged to receive the blessing after childbirth from some priest. This blessing is not a strict right of the parish priest (S. Rit. Congr., Nov. 21, 1893, Deer, auth. n. 3813).