Chapter IV — On the dispositions of adults for receiving Baptism, and on its effects and ceremonies

I. QUESTION I. Are faith, sorrow for sins, and inchoate charity required in adults for rightly receiving Baptism? ANSWER. That faith is necessary St. Mark declares, chapter 16, saying: He that believeth and is baptized shall be saved. The necessity of penitence St. Peter manifests, Acts 2, where he says: Do penance, and be baptized every one of you. Of love at least initial, of which there shall be discourse below, St. John says, Epistle 1, chapter 3: He that loveth not abideth in death.

II. QUESTION II. What are the effects of Baptism? ANSWER. The first and chief effect of Baptism is to blot out both original sin and all other sins, and to sanctify the soul, as is had in Acts 2: Be baptized every one of you unto the remission of sins. And St. Paul to the Romans 8: There is now therefore no condemnation to them that are in Christ Jesus. Basely therefore do the Protestants err who blurt out that through Baptism sins are only not imputed, but not otherwise taken away and utterly blotted out: which error Trent condemned, session 5, chapter 5.

III. Nor is it to the purpose that they object that concupiscence remains in the baptized, which by the Apostle's testimony is sin; since concupiscence is called sin by the Apostle not because it is properly and formally sin itself, but because it proceeds from sin and inclines and allures to sin, as Trent defined, session 5, chapter 5, out of the tradition of the Fathers.

IV. Another effect of Baptism is the remission of the eternal and temporal penalty, as the Council of Florence defined in the Decree for the Armenians, and Trent in the place cited confirmed. The third effect of Baptism is the impression of a character, as is had from the perpetual tradition of the Church, and Trent defined, session 7, canon 9.

V. Baptism rightly administered is never to be repeated. If anyone has been baptized in heresy, it must be examined whether he was baptized according to the true form of the Church or the evangelical one; and if he was baptized according to this form, he ought not to be rebaptized. If we detect that the evangelical form was not observed, he is to be baptized anew. Those nevertheless who were baptized by heretics ought to be attentively examined.

VI. Those who have been baptized by a midwife ought not to be rebaptized, when the parish priest detects the midwife to be prudent, awake, and constant in an examination upon the exact observance of the form. Are exposed infants having a certificate of the Baptism conferred hung upon the neck to be rebaptized? A precise resolution cannot be given. When even the least suspicion arises concerning the Baptism validly conferred, they are to be rebaptized under a condition, as the Roman Ritual, published by order of Paul V, lays down.

VII. QUESTION III. Does Baptism received with fiction, the fiction receding, blot out sin? ANSWER. Fiction is twofold. One by which a man simulates that he receives Baptism, but within neither intends, nor believes, nor wills to receive Baptism. Of this there is no question. The other fiction is that by which a man really wills to receive Baptism, yet does not detest his sins, nor believes, nor hopes; yet nevertheless receives Baptism, because he really wills to receive it, but does not receive its effect on account of the indicated impediments. It is asked whether, this fiction receding, he obtains the remission of sins. The negative opinion many defend; but the affirmative St. Augustine and St. Thomas and theologians commonly defend. Because a cause productive by its own nature of an effect produces it when the impediment is removed.

VIII. QUESTION IV. What are the ceremonies of Baptism? ANSWER. Many, of which I shall touch upon a few. Certain ones go before, as the presentation of those to be baptized before the door of the church, which they cannot enter, since through the original fault they are children of wrath. Then the priest inquires what they seek from the Church of God; and they reply, Baptism. There succeeds the exorcism for the expelling of the demon. Salt is put into the mouth of the one to be baptized, that, the putrefaction of vices being driven away, the baptized may taste the savour of good works. With the sign of the cross are marked the forehead and the eyes, the ears, the shoulders, and the breast; the nostrils and the ears are anointed with saliva, and Ephphetha, that is, Be opened, is pronounced.

IX. The ceremonies which accompany and follow baptism are the following. The priest leads the one to be baptized to the sacred font, and thrice interrogates him: Dost thou renounce Satan, and all his pomps, and all his works? The one to be baptized answers, either by himself if he be an adult, or through the godparent if he be an infant, to each interrogation, I renounce. Then the priest asks: Dost thou believe in God the Father almighty? He answers, I believe; and again concerning the other articles of the symbol the priest asks, and the one to be baptized answers, I believe. At last he is asked: Wilt thou be baptized? and, he consenting either by himself or through the godparents, the priest baptizes him. The ceremonies which follow baptism are the following. The priest anoints the crown of the baptized man's head, clothes him with a white garment if he be an adult; if an infant, he places a little linen cloth upon the head, saying: Receive a white garment, which thou mayest carry unstained before the tribunal of our Lord Jesus Christ, that thou mayest have eternal life. A burning candle the priest delivers into his hand as a symbol of faith and charity. In Baptism a proper name is imposed upon each.

X. There is required someone who may receive the baptized from the sacred font, as St. Thomas declares, III, q. 67, art. 7, and assigns congruous reasons. Nor is anyone indiscriminately to be chosen, but a Catholic, and as far as may be of the best morals and instructed, and who can supply the parts of a pedagogue, of a master teaching and instructing. Parish priests administering baptism without godparents sin mortally, urgent necessity being removed. Since these rites are of the necessity not of the sacrament but of the precept. One man or one woman suffices, or at the most one man and one woman can be admitted, as Trent lays down, session 24, chapter 2. Monks and mendicant regulars are excluded from this office, as the more probable opinion teaches. Godparents contract a spiritual kinship with the baptized, and with his father and mother, as Trent declares, session 24, chapter 2.