Section III. On Fetuses Not Yet Brought Forth

No one enclosed in the womb of the mother is to be baptized until there is probable hope that, duly brought forth, he can be baptized (canon 746, § 1). Therefore a fetus not yet duly brought forth cannot be baptized unless, Baptism being delayed, he will probably die without Baptism.

When the case occurs, proceed in this way:

I. If the infant has put forth the head and danger of death is imminent, let him be baptized on the head; nor afterward, if he comes forth alive, is he to be baptized again conditionally (canon 746, § 2).

II. If he has put forth another member and danger is imminent, let him be baptized on that member, however small it may be, for example on a finger or toe (cf. canon 746, § 3). But if you receive the occasion of baptizing again on a more principal member, for example on the hand or foot, then on that member you must baptize again, and indeed as often as you can on a member more worthy than before, for example on the breast or back or shoulders, until you have baptized on the head; for only then, when you have duly baptized on the cleansed head, is one of the Baptisms certainly valid. But if after you have baptized on a finger or toe you can immediately baptize on the head, then omit the other members which I have named between these two extremes and baptize immediately on the head.

Note. In cases in which you cannot immediately baptize on the head, each time in washing the member you must use these words: If you can be baptized, I baptize you, etc.¹

III. If the infant is entirely hidden in the womb, he is to be baptized conditionally. If afterward he is brought forth, he must again be baptized conditionally (canon 746, § 5).² A fetus enclosed in the womb is to be baptized conditionally, both because in practice it will be doubtful whether the infant was truly washed or was washed on the head, and because it is somewhat doubted whether a human being not yet born according to common estimation can be reborn.³ But, "just as original sin is contracted by generation alone, so likewise, in order that a man be regenerated by grace, it suffices that he has already been generated. And therefore Baptism is called regeneration by the Council, which does not require birth from the womb, since this is not called generation, but only that nativity which takes place in the womb and by which man becomes a son of Adam" (St. Alphonsus, VI, 107). For the rest, note:

1. The obligation of baptizing an infant in the womb of the mother before the completed fifth month of pregnancy will rarely be present. The reason is that on the one hand there is often great doubt about the life of the infant and about the required washing having been performed; on the other hand intrauterine Baptism, because of the destruction of the afterbirth membranes, will both increase the danger to the mother and bring on the danger of accelerating the death of the offspring.⁴ After the completed fifth month of pregnancy the obligation can more easily be present.

2. Concerning the manner of baptizing a fetus in the womb of the mother, I note: the infant, the afterbirth membranes having been perforated,⁵ can be reached and baptized by means either of a small syringe filled with water, or of a sponge filled with water, or of a moistened finger.⁶ Water mixed with corrosive mercuric chloride is usually used, and this licitly where otherwise there is true danger of disease for the mother (n. 53).

Note. It is clear that intrauterine Baptism must commonly be conferred by a physician or by a midwife, both because of decency and because of the difficulty and dangers attached to the matter. But if on the one hand it is foreseen that the infant will probably die in the womb, and on the other hand intrauterine Baptism cannot be conferred, it sometimes remains that the infant be extracted from the womb and, once extracted, baptized, absolutely indeed if he certainly lives, if doubtfully, conditionally (canon 746, § 4).⁷ Now the infant is extracted by means of some incision of the mother, especially by Caesarean section, as it is called. Concerning these we shall speak in a scholion.

¹ Theoretically, more perfectly thus: In cases in which you cannot immediately baptize on the head, the first time in washing the member you must use these words: If you can be baptized, I baptize you in the name of the Father and of the Son and of the Holy Spirit; at other times: If you are not baptized and can be baptized, I... etc. (cf. Roman Ritual, title II, chapter 1, n. 16; canon 746, §§ 2 and 3).

² Sacred Congregation of the Council, 12 July 1794 and 16 March 1877.

³ For the opinion which holds that an infant in the womb of the mother cannot validly be baptized, St. Thomas cannot be cited; for he supposes that Baptism cannot be conferred except by washing the body of the mother, so that he does not deny that the infant is validly baptized if the water touches him immediately (cf. St. Thomas, III, q. 68, a. 11).

⁴ Cf. Capelmann-Bergmann, Medicina pastoralis, II, p. 109; Pastoral-Medizin, p. 243; Antonelli, Medicina pastoralis, II, n. 16.

⁵ Baptism first on the afterbirth membranes is omitted, because contact of air is not feared, contrary to the case in which a fetus already brought forth is to be baptized. The perforation of the afterbirth membranes, so that the fetus may be baptized rather certainly than very doubtfully over the membranes, is quite probably licit, because it yields equally immediately to a good effect, namely the possibility of baptizing the fetus, and to an evil, that is, the death of the infant to follow from the outpouring of the amniotic fluid.

⁶ Cf. Capelmann-Bergmann, Pastoral-Medizin, p. 242.

⁷ Roman Ritual, II, chapter 1, n. 20.