Article — Konings, Theologia Moralis
ARTICLE II: ON THE CEREMONIES OF BAPTISM
It is mortal, without grave cause, for example urgent necessity, to omit all the ceremonies of Baptism, or some notable one from them, because thus a grave precept of the Church is violated.1
1267. Resolves. - 1° Necessity being excluded, it is mortal to baptize without the anointing of Chrism, because this has a special and grave signification.2
2° Outside a case of necessity, it is mortal to baptize solemnly with non-consecrated water, because an omission of this sort in the ceremonies of Baptism is very grave. Probably there will be no sin, if there is question of private Baptism.3
3° It is mortal without necessity to baptize outside the Church, unless there is imminent proximate danger of death, or some other great inconvenience is present.4 Wherefore the Fathers of the Second Plenary Council of Baltimore5 command "that priests never dare to confer this Sacrament outside the church" (not even in the sacristy without a reasonable cause to be approved by the Bishop. S. C. R. 16 Mar. 1861) "except in an imminent case of death, in cities having one or more churches. Those who live in the country, or in villages and little towns, where there is no church, should bring infants to the nearer church or station, in which the Holy Sacrifice is usually offered, to be baptized. But if because of intemperate weather, difficulty of the journey, poverty of the parents, or other grave causes this cannot be done, then they leave it to the prudence of the Missionary," and, as the S. C. de P. F. also commanded on 21 Jan. 1739, "that they baptize them at home" and "with all the ceremonies of the Church." - Concerning the place in which the children of kings or great princes can be baptized, see, if you wish, St. Alphonsus.6 (7) p. 401.
4° It is mortal to omit the anointing of the Oil of Catechumens, or other similar things; because it is grave matter, at least from the end of the Church, just as the commingling of water with wine in the Sacrament of the Most Holy Eucharist.7
Notes to n. 1267. (1) L. VI. 141. 144. (2) Ib. 141. (3) H. A. Tr. XIV. 8. (4) L. VI. 142. (5) a. 237. (6) L. VI. 118, Not. 3. Cf. Rit. Rom. and Clem., L. III, T. XV, c. unic.; De Herdt, Pr. Rit. p. 22. (7) L. VI. 141. H. A. Tr. XIV. 29. Appendix annotation (4), to n. 1267. p. 34. col. 1. The S. J. Missionaries in China had asked: "Whether all the Sacramentals are to be employed in the Baptism of adult women? The reason for doubting is the incredible modesty, zeal, and praiseworthy flight among Chinese women from all meeting with men, and not only meeting, but even sight; in which matter, unless great caution is employed by the Missionaries, enormous scandal is given to the Chinese, with the most evident danger of exposing the Christian Religion to persecution." Resp. "For a grave cause Sacramentals can be omitted in the Baptism of women. This response, however, is to be observed according to the things asked, the circumstances, and all the things expressed in them." S. C. S. O., 13 Nov. 1669, Collect. ib. n. 279 and n. 281. And thus it is easily reconciled with other Responses altogether contrary, since they were given for cases in which the circumstances set forth in the alleged doubt were not verified. Appendix annotation (tau), to n. 1267. 3°. p. 34. col. 1. "In necessity," says De Herdt, Prax. Rit. Rom., p. 36, "if a layman or a cleric inferior to a deacon baptizes, he must abstain from all the ceremonies. But if a priest or deacon baptizes, then, if the infant brought to the church is so gravely sick that danger threatens lest he die before Baptism is completed, he must only ask, if time is given, whether anything has been attempted concerning Baptism, and immediately, all other things omitted, baptize him absolutely or conditionally in baptismal water, and, if this has not been prepared, in common water, pouring water three times, or even once if necessity urges, upon the head in the form of a cross. Then, if the infant survives, he anoints him with chrism on the crown, imposes the white garment, and gives the lighted candle, as otherwise. When these things have been done, if he is still living, the ceremonies which precede Baptism are to be supplied; but the two omitted infusions are not to be repeated, if Baptism was conferred by one infusion. But the priest must beware of saying or doing anything when he has seen that the infant is entirely dead, because the ceremonies of Baptism were instituted for the living only, and not for the dead. "If a priest in necessity baptizes outside the church, he must omit all the ceremonies which precede Baptism, even if the infant seems about to live so long; but when Baptism has been conferred as above, he anoints the infant on the crown with chrism, if he has it, imposes the white garment, and gives the lighted candle. But when the infant has recovered, he is to be presented in the church; and there, and never outside the church, the omitted ceremonies which precede Baptism are to be supplied." S. R. C., 23 Sept. 1820, n. 4422. 4572; Baruffaldus, tit. 11. n. 59.
1268. Questions. - Query 1° Is it ever lawful to defer the ceremonies for a time?
Resp. Negatively, unless with the license of the Ordinary, where it can conveniently be had (De Herdt, Pr. R. R. c. 2. § 12. n. 1), and for a grave cause, lacking which Baptism is to be deferred until the ceremonies can be completed.2
Query 2° If Baptism solemnly conferred is found to be invalid, are the ceremonies also to be repeated?
Resp. It is controverted. There is a twofold probable sentence. Hence the ceremonies are not necessarily to be repeated: nevertheless it is to be advised that they be repeated, if it can be done without scandal or infamy.3
Query 3° Are omitted ceremonies afterward to be supplied?
Resp. Affirmatively, and that as soon as possible and under grave obligation, unless nevertheless as regards heretics validly baptized and returning to the Catholic Church, "for a reasonable cause it should seem otherwise to the Bishop." See nevertheless what has been said in n. 1264. II. - If there is question of a "Catholic adult validly baptized after birth, ... the ceremonies and prayers are to be observed ... for the Baptism of infants."4
Query 4° What does the Second Plenary Council of Baltimore specifically command concerning the names which are imposed upon those to be baptized?
Resp. "When various names, both of Saints and of family, are bestowed upon infants in Baptism, if the priest has judged it expedient, in the first interrogation let him express all the names; but in the following forms and prayers let him repeat only the names commonly called Christian. But in the book of Baptisms let all the names be recorded."5
Query 5° What likewise concerning the Baptismal font?
Resp. "Care is to be taken that baptismal fonts under key be erected as soon as possible in each church" (not in the sacristy. Gardell. in S. R. C. 16 Dec. 1826. III. ad V. 1), where the Sacrament of Baptism is ordinarily ministered; "near these let all things which pertain to the administration of this Sacrament be kept cleanly."5
Query 6° How is the prohibition of using old Chrism, or that of another year, to be understood?
Resp. 1° It is to be taken rigorously, when new Chrism is had. Therefore the priest would sin gravely who, the recent Chrism being available, used the old.
Resp. 2° If the new is not had in due time, this happens either fortuitously (because, for example, he who was to bring it came late), or regularly (for example, on account of the great distance of the parish from the episcopal city). - In the latter case the blessing of the Font is to be celebrated with the infusion of the Oils of the preceding year, and the new ones are to be employed in the blessing of the Font, which, the contrary custom having been eliminated since it is an abuse, ought to be done (S. R. C. 7 Dec. 1844 in Urbevet.) on the Vigil of Pentecost. - In the former case the Font is blessed on Holy Saturday, without the old Oils being infused (unless, nevertheless, it is foreseen that Baptism is to be solemnly ministered immediately after the blessing of the Font). But the new Oils, as soon as they have been received, are to be infused into the Font blessed without Oils, privately (i.e. without solemnity) and separately by a priest vested in surplice and stole, the rite of the Missal being observed. But if before they have been received an infant to be baptized is brought, his Baptism is not to be deferred until they are received, but, with the old Oils infused into the Font, it is to be conferred solemnly, and in this case the new ones are infused on the Vigil of Pentecost. - S. R. C. 12 Apr. 1755 in Lucan. ad 3.; 23 Sept. 1837 in Oriol. ad 1. 2. 3. 4.; 12 Aug. 1854 in Lucion. ad 79. 80.1
Query 7° What does the Second Plenary Council of Baltimore warn concerning the blessing of a woman after childbirth?
Resp. "Let pastors commend that pious rite. The prelates desire, ... that the blessing ... not be conferred in future promiscuously, and with no account had of the disposition of the woman after childbirth, nor outside the church or the place where the Holy Sacrifice is offered."2 (a), p. 393.
Notes to n. 1268 - note sequence 1. (1) L. VI. 144. Kenr. Tr. XV. 61. (2) L. VI. 144. (3) Rit. Rom.; Gardell. ad Decr. S. R. C. 27 Aug. 1836, in Rhedon.; L. VI. 144; Benedict XIV, C. Inter omnigenas, 2 Feb. 1744. (4) a. 233. (5) a. 234. Cf. De Herdt, Pr. Rit. p. 23. Notes to n. 1268 - note sequence 2. (1) Linz. P. Bl. 1881, p. 560. 762. (2) a. 245. 246. Appendix annotation (alpha), to n. 1268. q. 7°, p. 35, col. 1. "Only women who have given birth from legitimate Matrimony have a right to the blessing after childbirth," responded S. C. C. in Wratislavia, June 18, 1859.(1) "From this response of S. C.," add the Acta,(2) "by which any distinction is cut away, one would not rightly deduce that pastors are prohibited from blessing the women of whom there is question" (those, namely, who have given birth from illegitimate intercourse). "For it is inferred only that the aforesaid women cannot demand the said blessing by right, according to that which was posited in the question." Therefore, scandal arising by reason of a notoriously illegitimate birth being set aside, an exception can be made as regards those women who secretly, and especially being deceived, yielded to human weakness. Nor do those have a right to that blessing who with public scandal entered Matrimony before a civil Magistrate or a little minister, unless by penance they have repaired the scandal. Resolve the same concerning those concerning whom it is notorious that they never approach the church and do not satisfy the Paschal precept."(3) To the question: "Women after childbirth are accustomed to present themselves before the priest for receiving the blessing, even if the offspring has sometimes died without Baptism. In that case, however, the words of the prayers of the Roman Ritual now in force in this Diocese cannot be verified, and on the other hand the blessing would not be omitted without some wonder of the people, and without aggravation of the grief of women of this kind. It is asked what is to be done, and whether it is lawful, after removing those things which are not verified after the woman has been introduced into the church, some prayer from those which are contained in the Missal being substituted, to impart the blessing as in the Ritual?" Resp. "The Roman Ritual must be entirely observed." To this Resp. the Past. Bl. für N. Amer.(1) observes that in the case concerning which the question is asked the blessing can be given, since its primary end is the postpartum woman herself, and the offspring is only secondary. It is clear per se that the blessing is not to be imparted unless the (living) offspring has previously been baptized. > Notes to appendix annotation - note sequence 1. > > 1 Acta, T. I. p. 347. | 2 Ib. p. 349. | 3 Past. Bl. für N. Amer. 10th year, p. 8. > Notes to appendix annotation - note sequence 2. > > 1 10th year, p. 8.