Article — Noldin, Summa of Moral Theology
Article Second. On Fetuses to Be Baptized
70. On baptizing an abortive fetus. All abortive fetuses, even the smallest, are to be baptized, unless it is certainly clear that they are lifeless. For since they are probably human individuals placed in proximate danger of death, and baptism is absolutely necessary for them for salvation, the urgent obligation of baptizing them is evident. Cn. 747.
a. As soon as a human fetus is informed by a rational soul, he is a suitable subject of baptism. Although now among philosophers as well as theologians the opinion is almost common that the fetus lives by a rational soul from conception itself, nevertheless this opinion does not exceed probability. Still, the obligation of baptizing abortive fetuses is to be urged; for just as it is not licit to kill a probably animated fetus, so it is not licit to cast him away without baptism. For this reason physicians, midwives, and mothers are to be admonished, yet cautiously and prudently, concerning the obligation of baptizing even the smallest abortive fetuses, lest they be thrown away unbaptized.1
b. If fetuses are very small, it can be very difficult to discern whether they are still living or have already lost life. For the unskilled there is no certain sign of death except putrefaction itself, which manifests itself by spots and foul odor. Therefore, unless a skilled physician testifies to certain death, even those fetuses which bear before them some sign of death are to be baptized.
c. Abortive fetuses already formed are to be baptized absolutely where they give certain signs of life, and they are to be baptized under condition if the signs of life are doubtful. But abortive fetuses not yet formed are to be baptized at least under condition (if thou art capable) and to be buried in a sacred place, whatever may be the form which they present, unless it is clear that they are lifeless.
d. Since fetuses of this kind are expelled enclosed in the afterbirth, they are to be baptized by immersion in a vessel filled with warm water, and in this way: the afterbirth is to be taken hold of with the index finger and thumb of both hands and cautiously opened in the water, so that the matter of the egg (amniotic fluid) may flow out and the water may wash the whole fetus, while the form is said: If thou livest, I, etc. For time must not be wasted in seeking signs of life, but if the egg appears fresh and the fetus white, he is to be baptized immediately.2
1 Cf. Koelner Pastoralblatt: Die Taufe des Abortivfoetus, 1902, p. 9 ff.
2 Capellmann, Medicina past., p. 115 note.
71. On baptizing a fetus not yet born. A fetus not yet born ought not to be baptized except in danger of death. But danger of death is imminent in three different cases: a. when, birth having already begun, some part of the infant has come forth into the light; b. when indeed no part of the infant appears, but, birth having already begun, the uterus has been opened, so that the infant can be washed by hand or by means of an instrument; c. when the pregnant mother is dead.
If danger of death is imminent and the infant has put forth the head, he is to be baptized on the head; nor afterward, if he has escaped alive, will he have to be baptized again. But if he has put forth another member which indicates vital motion, he is to be baptized on that member under condition, and then, if once born he lives, he will have to be rebaptized under condition (if thou hast not been baptized).1
If no part of the infant has come forth into the light, in danger of death the infant, if it can be done, is to be baptized under condition in the mother's womb; and if afterward he has been born, he is again to be baptized under condition (60. c. n.). Whether the mother is bound to suffer Caesarean section so that the child can be drawn out from the womb and endowed with the grace of baptism has been said elsewhere.2
When the pregnant mother is dead, there exists a grave obligation of charity to perform Caesarean section, even against the will of relatives, for procuring the eternal salvation of the infant. But the fetus who is drawn out after the mother's womb has been opened is to be baptized absolutely if he certainly lives.3
a. The obligation of performing the incision is derived from the precept of charity, by which all are bound to consult the eternal salvation of the infant; and if the fetus is viable (in the sixth month of pregnancy), there is added another reason, namely that of preserving the temporal life of the infant. This obligation is indeed greater the greater the hope is of obtaining the effect. But there is no obligation of performing the section if with moral certainty it is clear that the fetus has already died, or if there is scarcely any hope of drawing him out alive. This hope is very slight before the fourth month of pregnancy is completed; but after the fourth month of pregnancy has been completed, this hope increases the greater the fetus has become.
b. Therefore as soon as the death of the mother is clear from the testimony of experts or, where the civil laws require this, from legal testimony, those whom it concerns, relatives and physicians or surgeons, are to be admonished concerning this obligation. And since experience shows that even tender fetuses sometimes live for several hours after the death of the mother, the obligation of performing the incision is still to be urged for a rather long time after the death of the mother. That the life of the infant may be more easily preserved, the uterus of the deceased mother is to be covered with cloths so that it may retain warmth; but to open the mouth of the mother, lest the infant perish from lack of respiration, is of no utility.
c. Those who are skilled in this art are bound before all others to perform the incision: physicians and surgeons. But if these are lacking, others are bound in whom there is such skill in surgical matters that they can perform the section without danger to the infant. Nevertheless a priest is never bound to this, both because of indecency and because of the danger of a greater evil which can arise for religion from the slanders of the malicious; but he must, as far as he can, take care that the incision be performed by others, unless civil authority forbids it to be done by someone other than a physician under penalties.4
1 Roman Ritual, tit. 2, c. 1, n. 16. Cn. 746.
2 Cf. De praeceptis^12, n. 344.
3 Roman Ritual, tit. 2, c. 1, n. 17.
4 Holy Office, 15 Feb. 1780 and 13 Dec. 1899; Olfers, Pastoralmedicin, p. 25 f.; Capellmann, Medicina past., p. 29.
72. On monsters to be baptized. Physiologists distinguish simple monsters, if one deformed infant is born, and double monsters, if a double one is born, one of whom adheres to the other in a different way. Therefore two things are in question here: a. whether the monster is a man; b. whether it is one or several human individuals.
A monster born of a woman is always to be baptized, and absolutely indeed if he certainly lives, whether the head is human and the members animal, or the head animal and the members human; for from man there naturally can be born only man, and he from the intercourse of a man with a woman. But what the ancient theologians add concerning monsters born from the intercourse of a man with a beast is opposed both to philosophy and to physiology.1
A monster which distinctly bears before itself two heads or two breasts is a double person, and therefore double baptism, each absolute, must be conferred on the same. If it is doubted whether it is a double person, because it has either one head or only one breast, or two heads and two breasts not sufficiently distinct, likewise double baptism must be conferred, one absolute, the other under condition (if thou hast not been baptized).2
Neither acardiac fetuses, which consist only of belly and feet, nor moles, which are nothing but shapeless flesh in which a fetus prematurely dead has been absorbed or dissolved, are human individuals. In doubt whether it is a fetus or a mole, baptism is to be conferred under condition.
1 Olfers, Pastoralmedicin, p. 30 ff.
2 Cf. Roman Ritual, tit. 2, c. 1, n. 18 s. Cn. 748.