Article I: On Adults to Be Baptized

S. Th. III, q. 68, a. 3, 8, and 12.

143. Principle I. Adults are bound to seek and receive Baptism as soon as they morally can, i.e. worthily and conveniently. - For throughout his whole life man ought to turn himself and tend toward God, his supernatural end, according to the mode prescribed by God, i.e. in His true visible Church. But Baptism is the ordinary means necessary of itself so that man may be converted perfectly to God, his supernatural end (n. 133-134), and it is the means altogether necessary so that he may enter the true Church. Therefore man is bound to receive Baptism as soon as he morally can, and he cannot put it off from day to day (cf. Council of Trent, sess. 7, can. 12).

But since Baptism, as to its principal effect, can be supplied by desire, it is not to be conferred upon adults altogether immediately; rather, for the sake of probation, it is fitting "to defer it until some certain time: 1. indeed, for the caution of the Church, lest she be deceived by conferring the sacrament upon those approaching feignedly; 2. for the utility of those who are baptized, because they need some space of time in order that they may be fully instructed concerning the faith and exercised in those things which pertain to the Christian life; 3. ...for a certain reverence of the sacrament, while at the chief solemnities, namely Easter and Pentecost, men are admitted to Baptism, and thus receive the sacrament more devoutly."

"Yet this delay is to be omitted for two reasons: 1. indeed, when those who are to be baptized appear perfectly instructed in the faith and suitable for Baptism, as Philip immediately baptized the eunuch (Acts VIII), and Peter baptized Cornelius and those who were with him (Acts X); 2. on account of illness or some danger of death... But he sins who defers receiving Baptism beyond the time appointed by the Church, unless from a necessary cause, and with the license of the prelates of the Church" (a. 3).

The sin is grave by its genus, and therefore he sins mortally not only who defers out of contempt, but also who defers out of negligence without a reasonable cause; not only one who defers until the end of life, which the Fathers gravely reprehended, but also one who defers for a notable time: for prudently estimating this in practice, circumstances are to be considered, especially the cause of the delay (Suppl., q. 6, a. 5).

But the necessity of deferring somewhat can exist: instruction in religion to be completed, a grave evil here and now to be avoided, a very grave persecution to be feared, as if a minor would be cast out of the house by his father and thus reduced to misery. Yet then faith and Baptism of the Spirit must be received at once.

144. Principle II. In adults, besides the will of receiving Baptism, there is regularly required due instruction concerning the mysteries of faith and sorrow for sins. - As can. 752, § 1 says: "An adult, unless knowing and willing and thoroughly instructed, is not to be baptized; besides, he is to be admonished to be sorry for his sins."

And so: 1. For the validity of the sacrament and the impression of the character, there is required an intention, or positive will, at least habitual and implicit, of receiving Baptism (a. 7), and a general will of salvation is not sufficient (n. 93).

2. For liceity and for obtaining the grace of the sacrament, there are required as dispositions (Council of Trent, sess. 6, c. 6):

a) assent of faith, and therefore instruction in the principal mysteries, even of the Most Holy Trinity and the Incarnation (Holy Office, January 25 and May 10, 1703), and exercise in the obligations of the Christian life; without which faith, moreover, supernatural sorrow and the remission of sins are impossible (a. 8);

b) a movement of hope toward eternal life, and toward grace and the remission of sins to be obtained in Baptism; without which hope sorrow for sins is not possible;

c) true and sincere supernatural attrition, appreciatively supreme, concerning all one's own sins, at least mortal sins, and at least habitual, i.e. once had and not retracted. Therefore the sacrament is not to be conferred on sinners who have the purpose of persisting in sin: "1. because through Baptism men are incorporated into Christ...; but so long as someone has the will of sinning, he cannot be joined to Christ... 2. because in the works of Christ and of the Church nothing ought to be done in vain; but that is in vain which does not attain the end to which it is ordered: but no one having the will of sinning can at the same time be cleansed from sin... 3. because in sacramental signs there ought not to be any falsity: a sign is false when the thing signified does not correspond to it; but from the fact that someone presents himself to be washed through Baptism, it is signified that he disposes himself for interior washing, which does not happen in one who has the purpose of persisting in sin" (a. 4).

Nevertheless satisfactory works are not to be imposed on those to be baptized, because Baptism frees from every penalty (a. 5); nor is a special exterior confession of sins to be made to the priest, but an interior one suffices, and that general one which they make by renouncing Satan and all his pomps and works. "Yet if any to be baptized, from their own devotion, should wish to confess their sins, their confession should be heard, not so that satisfaction might be imposed on them, but so that spiritual instruction of life might be handed on to them against their customary sins" (a. 6).

145. Principle III. In a case of necessity it suffices in an adult that he show in some way that he gives assent to the principal mysteries of faith and seriously promises that he will observe the commandments of the Christian religion; - indeed, if in danger of death he cannot even seek the sacrament, he is to be baptized absolutely if he certainly manifested an intention of receiving it, and under condition if he manifested it in some probable way. - Thus according to can. 752, § 2 and 3.

If he has in no way manifested the will of receiving it, Baptism cannot be conferred upon him. But if afterward he recovers, his instruction will have to be completed; and if doubt concerning the value of the Baptism conferred remains (on account, for example, of an intention merely presumed), he will have to be baptized again under condition.

146. Corollaries. - 1. The insane and the furious are not to be baptized, unless they have been such from birth or before attaining the use of reason: for then they are to be baptized as infants (can. 754, § 1), to whom they are equated (can. 745, § 2).

But those who have had the use of reason are to be treated as adults (a. 12). Hence a) if they have lucid intervals, while they are of sound mind, let them be baptized if they wish; b) besides, when danger of death is imminent, they are to be baptized if, before they became insane, they showed a desire of receiving Baptism (can. 754, § 2 and 3).

These things also hold concerning those who suffer from lethargy or phrenesis: only when awake and willing are they to be baptized; but if danger of death threatens, they are to be baptized if before the lethargy or phrenesis they had a desire of receiving Baptism (ibid., § 4).

2. Those doubtfully insane and doubtfully adult are not of themselves to be baptized, but Baptism is to be deferred until they are more fully developed; in a case of necessity, if it is impossible to wait, let them be baptized under condition (Holy Office, July 18, 1892).