Question — Noldin, Summa of Moral Theology
Question Sixth. On the Ceremonies of Baptism
81. On the ceremonies themselves. 1. Outside danger of death, baptism must be conferred solemnly both on little children and on adults.
Nor indeed can the local Ordinary permit baptism to be conferred privately outside danger of death, except for heretics who are baptized under condition in adult age. Cn. 759, 2.
In danger of death baptism may be conferred privately, and indeed, if the minister is neither priest nor deacon, only those things are to be placed which are necessary for the validity of the sacrament; but if the minister is a priest or deacon and time is available, the ceremonies which follow baptism are also to be placed. Cn. 759, 1.
The ceremonies of baptism are some for little children, others for adults, as can be seen in the Ritual.
a. In the baptism of those who have the use of reason, the ceremonies prescribed for adults must be used, and of itself it is not licit to use the ceremonies prescribed for the baptism of little children. For as regards baptism, those who enjoy the use of reason are considered adults. Cn. 745, 2. Nevertheless the local Ordinary, for a grave and reasonable cause, can indulge that in the baptism of adults the ceremonies prescribed for the baptism of little children be used. Cn. 755, 2.
b. Infants doubtfully baptized in heresy are to be baptized under condition with the ceremonies prescribed in the Roman Ritual, but secretly.1
- The obligation of observing in solemn baptism the ceremonies prescribed in the Roman Ritual is grave; therefore to omit all of them, or some notable one of them, or to change them notably, is a grave sin.
a. Notable ceremonies, the omission of which constitutes a grave sin, are judged to be those which are prescribed for a grave end or produce a special effect, especially the anointing with the oil of catechumens and the anointing with chrism, insufflation, the placing of saliva and salt, the use of consecrated water, the profession of faith, or also several ceremonies of lesser moment taken together.
b. The use of old chrism or oil where new can be had is indeed gravely prohibited; but if freshly consecrated chrism is not yet present, the anointing with chrism or oil must not be omitted, nor for that reason should baptism be deferred to another time. Rather, the oil and chrism of the preceding year must be used, and therefore they are to be preserved until the new have arrived.
c. The questions which, from the Roman Ritual, are to be asked of the sponsors, are of themselves to be asked in the Latin language. Nevertheless it is not forbidden that the priest repeat in the vernacular for the sponsors the questions which he has uttered in Latin from the Roman Ritual, and receive their answers in the same language;2 this manner of acting is also suggested by diverse provincial councils approved at Rome. Finally, recently it was conceded to some dioceses that the questions simply be made in the vernacular language.3
d. There indeed exists no precept of imposing on the one to be baptized the name of some saint; therefore it is not a sin to impose on him a profane or pagan name, unless it is the name of an impious man. But the pastor must as far as he can take care that the names of saints be imposed; if, however, he cannot prevent the name of some impious man from being imposed, baptism is not therefore to be denied or deferred, but the child is to be baptized, with the name of some saint added in a low voice.4
The right of choosing the baptismal name belongs to the parents, then to the sponsor and other persons who take the place of parents; this holds also concerning illegitimate offspring, to whom in the first place the mother can impose the baptismal name.
Change of the name imposed in baptism is indeed not forbidden by ecclesiastical law, but by civil law (in Austria) it is not permitted (except for religious), and in all public documents the name inscribed in the baptismal book must be used.
1 Holy Office, 2 Apr. 1879.
2 Holy Office, 23 Aug. 1880.
3 Holy Office, 7 July 1910, declared that in Austria it can be tolerated that the questions of the priest and the responses of the sponsors be made only in the vernacular language.
4 Roman Ritual, tit. 2, c. 1, n. 54; Holy Office, 13 Jan. 1883. Cn. 761.
82. On the place of baptism. 1. Solemn baptism is to be conferred in a church or in a public oratory, provided it has a baptismal font. Although the sacristy participates in some way in the sanctity of the church, nevertheless it is not licit to administer solemn baptism in the sacristy, "unless there is a reasonable cause to be approved by the bishop,"1 who in an extraordinary case for a just and reasonable cause can also permit that it be administered in a private house.2
a. From this law in the law (cn. 776) there are excepted the children or grandchildren of those who actually hold supreme rule over peoples or have the right of succession to a throne; these can be solemnly baptized in the chapel of the paternal house or in another decent place. Where a legitimate custom flourishes, the custom of solemnly baptizing at home, according to St. Alphonsus (n. 118), can be extended also to other nobles.
b. In some places a custom has prevailed of baptizing at home infants either of nobles and the wealthy or of all women lawfully giving birth. It is not necessary that this custom be abrogated, insofar as it seems reasonable; for Ordinaries can permit that for little children, from a just and reasonable cause, the sacrament of baptism be administered at home.3
c. There are diocesan rituals approved by Rome which not only permit that in a time of great cold baptism be conferred in a heated sacristy, but also, where a sacristy of this kind is not had, in a decent place of the parochial buildings.
- Private baptism in a case of necessity is to be administered at home or in any other place where necessity requires. A case of necessity is had:
a. If the infant is in danger of death.
b. If the infant cannot be brought to the church without danger of grave harm, e.g., of the parents' infamy.
c. If the parents live far from the church, so that the infant cannot be brought to it without great danger or inconvenience.
As some norm in this matter, it should be noted what the Second Council of Baltimore established (n. 337): "But if because of the inclemency of the weather, the difficulty of the journey, the poverty of the parents, or other grave causes, this cannot be done (that infants to be baptized be brought to the church), then we leave it to the prudence and conscience of the missionaries that he baptize them at home with all the ceremonies of the Church."
Note. In some places a custom has prevailed of baptizing illegitimate children, and a fortiori spurious children, without external solemnity, using only the ceremonies prescribed in the Ritual, while legitimate infants, on the contrary, are solemnly baptized with a gathering of the people and with the sound of organ and bells. The Holy See declared this custom just and reasonable,4 by which the scandal of illicit concubinage is lessened and the reverence due to the sacrament of matrimony is increased.
1 S. C. R., 14 Mar. 1861, n. 3194.
2 Cn. 776, 2.
3 S. C. de Sacr., 20 Dec. 1912.
4 S. C. C., 31 July 1867.
83. On supplying the ceremonies of baptism. If baptism was conferred privately, the ceremonies must be supplied by precept of the Church.1 This obligation is grave and urges as soon as possible. In order that it may be known which ceremonies must be supplied in diverse cases, the following are to be noted:
If an infant was baptized privately without ceremonies, all the ceremonies, as they are had in the Ritual for little children to be baptized, must be supplied, and this in the church.
If the ceremonies must be supplied in an adult Catholic who after birth had indeed been validly but privately baptized, the rite to be used is that which is found in the Ritual for the baptism of little children; for the ceremonies must be supplied which should have been performed in the baptism itself.2
If the ceremonies of baptism must be supplied in an adult heretic validly baptized who returns to the Church, the rite to be used is that which is found in the Ritual for the baptism of little children; for the ceremonies follow baptism.
Nevertheless the custom has prevailed of not supplying the ceremonies of baptism in those who return from heresy, if it is clear that they were validly baptized.
If an infant was indeed solemnly baptized, but invalidly because of an essential defect, and must be baptized again, the ceremonies are omitted and only the essential rite must be repeated.
If by error the omission of some notable rite or the interchange of oil occurred, the error must be repaired, unless the circumstances suggest otherwise. There is scarcely any difficulty in repairing the error if the error is discovered before the sponsors depart; but if they have already departed, the difficulty of returning, scandal, or murmuring which could arise from it will excuse from the obligation of repairing the error.
On the notation of baptism.3 1. Pastors are to enter the names of the baptized, etc., in the baptismal book without any delay.
Where it is a question of illegitimate children, the baptized person is to be inscribed as the child of an unknown father or of unknown parents. Nevertheless the name of the mother must be inserted if her maternity is publicly known, or if she herself freely asks this either in writing or before two witnesses. Likewise the name of the father is to be inserted if he himself freely requests this of the pastor either in writing or before two witnesses, or if he is known from a public and authentic document.
If baptism was administered neither by the proper pastor nor in his presence, the minister is to inform the proper pastor of the baptized person as soon as possible concerning the baptism conferred.
1 Roman Ritual, tit. 2, c. 1, n. 15.
2 S. C. R., 27 Aug. 1836, n. 2743.
3 Cn. 777-778.