The ceremonies and the place of Baptism

The ceremonies prescribed for solemn Baptism are of grave obligation, so that it would be a mortal sin to omit without necessity a notable part of them, as, for example, the anointings or the. use of consecrated water. The child is anointed with the oil of catechumens before the actual baptizing, and afterward with the chrism, The holy oils should be kept carefully separated, and they should be renewed every year when the oils are consecrated Thursday. The baptismal by the Bishop on Maundy font, too, should be blessed on Holy Saturday with the oils consecrated on the previous Thursday. If they have not arrived in time the font should be blessed without them, and they should be added afterward, unless, in the meantime, someone has to be baptized, and then the old oils may be used in blessing the font. threaten to be exhausted, fresh, unblessed If the oils olive oil may be added, always in smaller quantity. The same rule may be followed with regard to the consecrated water in the font. The Ritual admonishes the parish priest to take care that as far as possible names of saints should be given in Baptism, so that, by their example, the baptized person may be moved to live holily, and that he may hope to enjoy their patronage. In solemn Baptism the Latin language should be used, but certain portions may also be rendered in the vernacular, according to the Ritual approved for use in the country.

According to the Code of Canon Law, the proper place for solemn Baptism is the baptistery in a church or public oratory. Every parish church should have a baptismal font. If, on account of distance or for other reasons, a person to be baptized cannot be brought to the parish church, the parish priest may and ought to administer solemn Baptism in the nearest church or public oratory. Solemn Baptism should not be administered in private houses unless those to be baptized are the children or grandchildren of those who hold the chief authority in the country, or have the right to succeed to the throne, and they make the request, or if the local Ordinary for good reason in some extraordinary case thinks that it should be allowed. In these cases Baptism should be given with consecrated water, and in the chapel or in some suitable room of the house (Can. 773-776).

Adults should be baptized according to the longer form in the Ritual unless the local Ordinary for a grave reason allow the form for the Baptism of infants to be used (Can. 755, sec. 2).

Those who have attained the use of reason are their own masters in the things of God, and are considered adults with reference to Baptism (Can. 745, sec. 2, 11).

Adults who have been converted from heresy and require conditional Baptism are to be baptized privately with holy water and without the ceremonies, according to the First Synod of Westminster (Can. 759, sec. 2).

In questions concerning Baptism, infants are those who have not attained the use of reason, had the use of reason sec, 2). and those who are reckoned never have as infants (Can. 745, Baptism; if they were used in the first E ‘they may be used or omitted in the second at the option of minister. This does not apply to conditional Baptism ministered to adult converts,

I. The rites and ceremonies to be used. 1. Per se Baptism is to be conferred solemnly (canon 755, § 1), that is, with all the rites and ceremonies which are prescribed in the ritual books being observed (canon 737, § 2). Now:

a) The prescribed rites and ceremonies differ according as Baptism is to be conferred on adults or on little children. Nevertheless the local Ordinary can, for a grave and reasonable cause, allow the ceremonies prescribed for the Baptism of infants to be used in the Baptism of adults (canon 755, § 2); wherefore note that the Baptism of adults is indeed more beautiful, but longer, so that it can more easily produce weariness both for the neophytes and for those standing by.

b) The offspring must be baptized in the rite of the parents. If one parent belongs to the Latin rite and the other to an Eastern rite, the offspring is to be baptized in the rite of the father, unless another provision is made by special law. If only one is Catholic, the offspring must be baptized in the rite of this one (canon 756). From these things it follows that, so far as it can be done, care must be taken that the offspring be baptized by a minister belonging to the rite in which the offspring must be baptized;¹ since each person is bound to follow his own rite in confecting and ministering the sacraments (canon 733, § 2; n. 27).

c) The interrogations are to be made in the Latin language; but from the response of the Holy Office² it is permitted that the minister, after he has said the interrogation and responses in the Latin language for himself, repeat the interrogation in the vernacular language, so that he may receive the response of the sponsors.³

2. In danger of death, Baptism may be conferred privately; and, if it is conferred by a minister who is neither a priest nor a deacon, only those things are to be done which are necessary for the validity of Baptism; if by a priest or deacon, the ceremonies which follow Baptism are also to be observed, if there is time (canon 759, § 1).

It is disputed whether, if the danger of death is fairly remote, the ceremonies preceding Baptism also must be performed. Now this is denied quite probably, because the canon speaks only of the subsequent ceremonies, and perhaps does so in order that every danger that someone might die before Baptism may be radically forestalled.

3. Outside danger of death, the local Ordinary cannot permit private Baptism, unless the case concerns heretics who in adult age are baptized conditionally (canon 759, §§ 1 and 2). In such a case even the ceremonies which follow Baptism can be omitted.

¹ Here note canon 98, § 1: "Among the various Catholic rites one belongs to that rite with whose ceremonies he was baptized, unless perhaps Baptism was conferred by a minister of another rite by fraud, or because of grave necessity, when a priest of the proper rite could not be present, or by apostolic dispensation, when the faculty was given that someone be baptized in a certain rite, yet without remaining ascribed to it." Moreover, one who, at the prayers of the parents, contrary to the prescription of canon 756, was baptized by a minister of another rite, belongs to the rite in which he ought to have been baptized according to the prescription of canon 756. Thus the Pontifical Commission, 16 October 1919 (A.A.S. 1919, p. 476).

² 25 August 1880 (Collectanea, n. 1538).

³ In some places it has been conceded that the interrogations be made in the vernacular language alone.

II. The obligation of the rites and ceremonies is grave from its genus. Hence it would be mortal to omit a ceremony of greater moment, on account of a special end or signification. Such are the use of consecrated water, the anointing both that which must be performed before and that which must be performed after Baptism, the use of oil and chrism consecrated in the present year, insufflation, the imposition of saliva and salt, the profession of faith, and the threefold ablution. Besides, several ceremonies of lesser moment omitted together can coalesce into grave matter (St. Alphonsus, VI, 107, question 5a, 141, 142).

III. Ceremonies to be supplied. 1. Ceremonies which in the conferral of Baptism were omitted for any reason whatever are to be supplied as soon as possible in church, unless the case concerns heretics who in adult age have been baptized conditionally and privately by permission of the Ordinary (canon 759, § 3). Now the ceremonies from the Baptism of infants are used if Baptism was conferred in infancy, even if the supplying is done in adult age;¹ otherwise those from the Baptism of adults are used.

2. When Baptism is repeated conditionally, the ceremonies, if indeed they were omitted in the former Baptism, are to be supplied, except in the case in which an adult heretic is baptized conditionally and privately by permission of the Ordinary; but if they were used in the former Baptism, they can be repeated in the second or omitted (canon 760). The same things seem to have to be said of the case in which a heretic, as one certainly baptized invalidly in heresy, is baptized absolutely.

3. If a heretic validly baptized is converted to the faith, the ceremonies likewise are to be supplied, unless for a reasonable cause it seems otherwise to the local Ordinary.²

Note. From baptismal vows no new obligation arises.

¹ Cf. Sacred Congregation of Rites, 27 August 1836, n. 2743, III.

² Roman Ritual, title II, chapter 3, n. 12.

I. Time. 1. Private Baptism, when necessity urges, is to be administered at any time and place (canon 771).

2. Even solemn Baptism can be administered on any day; nevertheless it is fitting that the Baptism of adults, according to the most ancient rite, be conferred, if it can conveniently be done, on the vigils of Easter and Pentecost, especially in metropolitan or cathedral churches (canon 772).

II. Place. 1. Private Baptism, when necessity urges, is to be administered at any time and place (canon 771). The same holds for private Baptism which is conferred outside urgent necessity, that is, for Baptism which, by permission of the Ordinary, is administered privately and conditionally to an adult heretic (cf. canon 759, § 2); and for every conditional Baptism which is conferred without ceremonies (cf. canon 760); if the ceremonies are supplied, this is to be done in a church or public oratory (cf. canon 759, § 3).

2. With respect to solemn Baptism, the following hold:

a) The proper place for administering solemn Baptism is the baptistery in a church or public oratory (canon 773). Hence every parochial church, any contrary statute or privilege or custom being revoked and reprobated, is to have a baptismal font, saving the legitimate cumulative right already acquired by other churches (canon 774, § 1).¹ Besides, for the convenience of the faithful the local Ordinary can permit or order that a baptismal font be placed also in another church or public oratory within the boundaries of the parish (canon 774, § 2).

b) If the person to be baptized, because of the distance of places or other circumstances, cannot approach or be transferred to the parish church, or to another church which enjoys the right of a font, without grave inconvenience or danger, solemn Baptism can and must be conferred by the pastor in the nearest church or public oratory within the boundaries of the parish, even though these lack a baptismal font (canon 775).

c) But in private houses solemn Baptism must not be administered, except in these circumstances: 1. if those to be baptized are the children or grandchildren of those who actually hold supreme rule over peoples or have the right of succession to the throne, whenever they have duly requested this; 2. if the local Ordinary, according to his prudent judgment and conscience, has judged that it should be conceded in some extraordinary case for a just and reasonable cause (canon 776, § 1).² In the cases mentioned, Baptism is to be conferred in the chapel of the house or at least in another decent place, and with baptismal water blessed in the usual way (canon 776, § 2).

In places of the missions, where Catholics live far from a church and infants cannot be brought to the church without great dangers and inconveniences, in those places, I say, the permission to baptize solemnly at home seems to persist.³

Note. Let pastors see to it that a Christian name be imposed on the one who is baptized; but if they cannot obtain this, let them add to the name imposed by the parents the name of some Saint, and write both names in the book of the baptized (canon 761). This addition can be made in a low voice.⁴ Note, however, that there are many names of saints which occur rarely, or have been taken from other languages and altered.

¹ The Pontifical Commission, 12 November 1922, reply to IV, declared that canon 774, § 1 is to be understood so that a church which has the right of a font cumulatively with other parochial churches of the whole city obtains it also before parochial churches newly erected in the city with a baptismal font. But the cumulative right of a font cannot in future be obtained by custom, which must be called corruption. A church which before the promulgation of the Code had an exclusive right of font before other parochial churches, after the promulgation of the Code and the erection of a font in the same churches according to the prescription of the cited canon, obtains only a cumulative right, saving the prescription of canon 778 (A.A.S. 1922, p. 662). Canon 778 prescribes that the pastor of the baptized person be informed.

² The Sacred Congregation for the Discipline of the Sacraments, 22 July 1925 (A.A.S. 1925, p. 452), to the question "whether the practice is conformable to law according to which infants who are not in danger of death, but cannot be transferred to the church without danger, are solemnly baptized at home by the pastor or by another priest with the pastor's permission," responded that it is conformable to law that, if the infant is not in danger of death but cannot without danger be transferred to the church according to canon 775, the Ordinary, by force of canon 776, § 1, n. 2, can permit, according to his prudent judgment and conscience, for a just and reasonable cause, in some extraordinary case, that Baptism be solemnly administered at home; but judging the gravity of the extraordinary case is left to the prudence and conscience of the Ordinary himself in individual cases.

³ Sacred Congregation of Rites, 4 February 1871 (n. 3234, reply to III).

⁴ Holy Office, June 1883.

"Let them see, however, lest perhaps those causes of fearing be empty or light which are brought forward here and there for omitting in the administration of Baptism the ceremonies prescribed by the Roman Ritual; and, when it happens that these ceremonies are passed over for true and grave causes, they will take care that they be supplied at the first opportunity. For rites of such great weight and such antiquity, and especially necessary for conciliating reverence toward the Sacrament, are not neglected without grave sin." Benedict XIV, Const. Inter omnigenas, 2 Feb. 1744.

"Whether outside the case of urgent necessity, or outside imminent danger, a Priest can lawfully simply wash infants or adults, all the ceremonies of Baptism having been omitted? Resp. That he cannot. Nevertheless, not only imminent danger of death can be a legitimate cause of omitting the solemnities of Baptism, but also any reasonable and grave cause which impedes the administration of the same solemnities, as, for example, if time is altogether lacking, if danger from Pagans is pressing, if the Priest does not have and cannot conveniently have the oil of Catechumens, holy Chrism, blessed salt, and other things necessary for performing the same solemnities. But in these cases the Missionary must be warned that if he cannot employ all, but only some, ceremonies of Baptism, he should employ those, and then, when time and opportune occasion have been present, he is bound to supply the same ceremonies, either all or those which he omitted, in a church or oratory." S. C. de P. F. 21 Jan. 1789.

"That the Parish Priest conducted himself badly, by baptizing with violet stole, and anointing a child in danger outside the church with the oil even of Catechumens. For in the case of necessity, according to the prescription of the Ritual, all things are to be omitted which precede Baptism and which are afterwards to be supplied in the Church, to which the child is to be presented when he recovers." S. R. C. 23 Sept. 1820. Cf. Gardell. n. 4572.

"1. In Baptism to be conferred at home because of imminent danger of death, the ceremonies which precede Baptism having been omitted according to the rubric of the Roman Ritual, those which follow Baptism can be employed." 2. In the case of sickness and impossibility of employing all ceremonies, that he can and is bound to use those ceremonies which they can use." S. O. 10 Apr. 1861.

If the one bringing the child to be baptized is utterly unwilling that he be baptized unless the name of some impious person is imposed, it is not on that account lawful to defer baptism, but the child is to be baptized, with the name of some Saint added in a low voice. C. S. O. June 1883.

"1. What ceremonies and prayers must be observed, which are to be supplied for an adult Catholic, validly baptized after birth, but with the ceremonies omitted which, according to the Ritual, ought to precede or follow Baptism; whether those which are assigned in the Ritual for the Baptism of adults, or for the Baptism of infants? 2. Which of these ceremonies must be observed when an adult, converted from heresy to the Catholic faith, is to be baptized under condition because of a founded doubt concerning the validity of Baptism conferred by a heretical Minister? Resp. To the 1st. Let the ceremonies and prayers be observed which are assigned in the Ritual for the Baptism of infants. To the 2nd. Insofar as the ceremonies are to be supplied and are believed to be supplied, as in the doubt, those are to be supplied which are prescribed for the Baptism of adults." S. R. C. 27 Aug. 1836. Cf. Gardell. n. 4780.

"Whether it is lawful to baptize under condition publicly and with their ceremonies little ones lacking reason, who, doubtfully and without ceremonies already baptized in Protestantism, ought to be baptized under condition? Resp. That Baptism under condition is to be administered secretly to the little ones of whom in the case, and with the ceremonies prescribed in the Roman Ritual." S. C. S. O. 2 Apr. 1879.

“4. Which ceremonies and prayers ought to be observed when they are to be supplied with an adult Catholic validly baptized after birth, the ceremonies which, according to the Ritual, ought to precede or follow Baptism having nevertheless been omitted: namely, those which are assigned in the Ritual for the Baptism of adults, or those for the Baptism of infants? 5. Which of these ceremonies ought to be observed when an adult converted from heresy to the Catholic faith is to be baptized conditionally because of a founded doubt concerning the validity of the Baptism conferred upon him by a heretical minister?—Response. To the fourth: Let the ceremonies and prayers which are assigned in the Ritual for the Baptism of infants be observed. To the fifth: Insofar as the ceremonies are to be supplied and are judged to be supplied, as in the doubt, those which are prescribed for the Baptism of adults are to be supplied.” Sacred Congregation of Rites, 27 August 1836, Rennes, to the fourth and fifth.

“Is it lawful to baptize conditionally, publicly, and with their ceremonies children lacking the use of reason who, having already been doubtfully baptized in Protestantism and without ceremonies, ought to be baptized conditionally?—Response. Baptism is to be administered conditionally and privately to the children of whom there is question, and with the ceremonies prescribed in the Roman Ritual.” Holy Office, 2 April 1879.

Must the ceremonies prescribed by the Church be used under grave obligation? - Resp. In the affirmative, unless necessity excuses. Benedict XIV, Const. Inter omnigenas, Feb. 2, 1744; Collection of S. C. de P. F. n. 602. But if something of them is lacking, it is not therefore licit to substitute private baptism for solemn baptism; rather those ceremonies which can be observed are to be observed. Roman Ritual, de Bapt., c. 1, § 2; S. C. de P. F., Jan. 21, 1789; Jan. 16, 1797; Holy Office, Feb. 28, 1663. - Collection of S. C. de P. F. n. 611; St. Thomas 3 p., q. 66, a. 17; q. 71; E. M.

Must the rite of one's proper Church, Latin or Greek, be observed? - Resp. In the affirmative, and indeed under grave obligation. Benedict XIV, Const. Etsi Pastoralis § 2. Cf. Roman Ritual, de Bapt., l.c. And this holds even if a Greek lives among Latins, or a Latin among Greeks, namely if in that place there exists a Church of his own rite; otherwise he will be able to use the rite which he prefers. L. 202, 203. "Those born in the United States of America from a Latin father and a Ruthenian mother are to be baptized in the Latin rite. For the offspring must altogether follow the rite of the father.

But if the father is Ruthenian and the mother Latin, it will be free to the same father that the offspring be baptized either in the Ruthenian rite or in the Latin rite, if he consents in favor of the Latin wife. Infants pertain to the jurisdiction of that pastor by whose rite they have been legitimately baptized." Pius X, Const. Ea semper, XVIII Kal. Jul. 1907. "Those born in the Canadian region from parents of diverse rite, Latin and Ruthenian, are to be baptized in the rite of the father. For the offspring must altogether follow the rite of the father.

Infants pertain to the jurisdiction of that pastor whose rite is that of their father." S. C. de Prop. Fid., Aug. 18, 1913. "Those born in the region of the United States of North America from parents of diverse rite are to be baptized in the rite of the father: for offspring of each sex must altogether follow the rite of the father. Infants pertain to the jurisdiction of that pastor whose rite is that of their father, except those born from an illegitimate bed, who follow the rite of the mother." S. C. de Prop. Fid., Aug. 17, 1914. Cf. First Supplement to Enchiridion Morale, ed. 3, n. 365, p. 13 ff.

Is it grave outside the case of necessity to baptize solemnly without consecrated water? - Resp. In the affirmative, because it is the omission of a very grave ceremony. "Generically speaking, omission of blessed water is mortal." L. 102; Benedict XIV, enc. Inter omnigenas. And therefore missionaries are ordered to consecrate water, or always to carry consecrated water with them whenever they can do this without grave inconvenience. S. C. de P. F., Sept. 8, 1869. In a case of necessity, "if baptismal water is not had, and danger threatens, let the priest use simple water." Roman Ritual, Order of Baptism of Children, at the end. But care must be taken that blessed water, or lustral water, be made, because of greater fittingness. S. C. de P. F., Sept. 8, 1869. And a Decision of the Holy Office is had, June 22, 1883: if the priest has the sacred oils, "when baptismal water is not had, blessed water is to be used, when it can be done, according to the formula in the new editions and in the appendix of the Roman Ritual; otherwise natural water is to be used." L. 102; E. M.

Is it grave to baptize without the anointing with oil of catechumens, or without the anointing with chrism? - Resp. In the affirmative, because these, like the other ceremonies, by reason of their special and grave signification, constitute grave matter. Benedict XIV, Const. Omnium sollicitudinum, Sept. 13, 1744; L. 141; E. M.

The sacred oils: There are three: the oil of the sick, the oil of catechumens, and sacred chrism, which are blessed by the bishop on Thursday in the Supper of the Lord. - The oil of catechumens is used in baptism for anointing catechumens, before the conferral of baptism, on the breast and between the shoulders. It is also used in ordination for consecrating the hands of newly ordained priests, in the consecration of a church and altar, and in the blessing of the baptismal font. It also serves for the consecration of kings.

Chrism is the remote matter of confirmation. It is used, however, in baptism after it has already been conferred; in the consecration of a bishop, chalice, paten, church, altar, baptismal font, and in the internal anointing of a bell. It is also used for the blessing of wax forms, which are commonly called Agnus Dei. Cf. First Supplement to Enchiridion Morale, ed. 3, p. 71.

The oil of the sick is used in Extreme Unction, and for the external anointing of a bell in its solemn blessing.

How is the prohibition of using old chrism, or chrism of another year, to be understood? - It is to be taken rigorously when new chrism is had. Therefore a priest would sin gravely who, setting aside recent chrism, used old chrism. - But in solemn baptism infants are to be anointed with oil and chrism of the preceding year while recently consecrated oils are not had; nor is this ceremony to be omitted and afterward supplied when new oil and new chrism are received; nor for that reason must baptism be deferred to another time, however brief. Likewise the blessing of the baptismal font on Holy Saturday must be done with chrism of the preceding year, in the complete impossibility of having holy oils from one's own Cathedral, or from neighboring dioceses. But if by some accidental case the holy oils are delayed for a brief time, pastors who before the blessing of the font could not receive the holy oils will later be able privately and separately to put them into the water; unless they must baptize someone, for then in the solemn blessing itself they should pour in the old oils. In a church where a baptismal font is present, its blessing must altogether be performed not only on Holy Saturday, but also on the vigil of Pentecost. And if there is need, water can be consecrated even outside Easter and Pentecost. Roman Ritual, Bened. font. bapt.;

S. R. C., Apr. 12, 1755, n. 2436; Sept. 23, 1837, n. 2773; Jan. 31, 1896, n. 3879; A. S. S. v. 40, p. 347 ff.; E. M.

Baptismal water is to be blessed on Holy Saturday and the Vigil of Pentecost not only in parish churches, but also in filial churches which legitimately have a sacred font. S. R. C. C., Jan. 13, 1899, ad 1, 2, n. 4005.

What if consecrated water and blessed oils seem likely to fail, and other blessed ones cannot be had? - Other oil and other non-blessed water can be poured in, in a lesser quantity, and this as often as will be necessary, although finally the greater part is added to what preexisted. Roman Ritual, de Mater. bapt., de Sacris oleis; E. M.

Is it grave, without urgent necessity, to baptize outside the church? - Resp. In the affirmative. Clement, un. de Bapt.; Roman Ritual, de Temp. et loco admin. bapt.; L. 142.

Can baptism sometimes be conferred outside the Church? - "It must be noted that infants are prohibited from being baptized at home, except those of Kings or Princes, as is had from Clement, un., de Bapt. And since here it concerns a grave matter, the transgression will indeed be mortal... Nevertheless, these things notwithstanding, where a custom has been introduced of baptizing the children of magnates at home, it is not easily to be disapproved." L. 118; S. C. C., Jan. 20, 1894. Baptismal water blessed according to custom must then be used. - This also will be licit if the infant cannot be brought into church without danger of infamy of the parents, or danger to the infant himself because of the distance of places, as in mission places. S. R. C., Feb. 4, 1871, n. 8934; L. 142. When baptism is to be repeated, "it can be given in any place whatever, if the solemnities have already been performed in church," L. 136, and by anyone whatever, yet a priest must always be preferred. La Croix 324, 325.

Solemn baptism from Canon Law can never be conferred outside the church, and indeed the parish church, except in a case of necessity, privilege, or special faculty to be obtained from the Ordinary. Wherefore it is not licit to baptize in other churches or chapels or oratories, whether private or public, except by permission of the bishop alone; and this, notwithstanding any custom whatever. Nor without a reasonable cause to be approved by the bishop is it licit solemnly to confer baptism in the sacristy. S. C. R., March 14, 1861, n. 3104. - If a priest in necessity baptizes outside the church, he must omit all the ceremonies which precede baptism, even if the infant seems likely to live that long; but once baptism has been conferred as above, he must anoint the infant on the crown with chrism, if he has it, impose the white garment, and present the lighted candle. But when the infant has recovered, he is to be presented in church, and there, and never outside the church, the omitted ceremonies which precede baptism are to be supplied.

S. R. C., Sept. 23, 1820, n. 2607; Jan. 23, 1914. These things St. Alphonsus 136, 143: "After someone has been baptized privately, the customary ceremonies and rites must be supplied in church... And these ceremonies are to be supplied under mortal obligation." And if it is foreseen that he can never be brought into church, they are to be supplied even at home. Holy Office, Apr. 10, 1861; Collection of S. C. de P. F. n. 629. - Roman Ritual; La Croix 333 ff.; E. M.

437 bis. Can Ordinaries permit baptism to be conferred at home, and what then must be observed? - "Ordinaries can permit that, besides when danger of death is imminent or sickness presses, the sacrament of baptism be administered to little children at home, from a just and reasonable cause." S. C. de Sacram., Dec. 23, 1912, A. A. S. v. 4, p. 725. "Baptism conferred at home by permission of the bishop or Ordinary, outside danger of death and urgent necessity, must be administered with all the ceremonies of the Roman Ritual." S. R. C., Jan. 17, 1914, Bellunen., A. A. S. v. 6, p. 32. "I. Whether, in the administration of Baptism, when danger of death is imminent, after the pouring of water, the prescription of the Roman Ritual presses under grave obligation as regards the anointing with Chrism, the handing over of the linen cloth and candle? "II. Since in the diocese of Versailles and, as is reported, in some surrounding places, the use of adding these rites in the stated case has become obsolete, must care not be taken that those rites be strictly fulfilled, and that the priest in the case ought to carry and use holy Chrism, a linen cloth, and a candle? "III. Whether, outside the case of necessity, when the Ordinary, for reasons explained to him, has granted permission of administering Baptism at home, the prescription of the Ritual presses of completing the rite of anointing with Chrism and handing over the linen cloth and candle? "Resp. To I and II. The Roman Ritual is to be adhered to. - To III. Let the Bellunen. Decree of Jan. 17, 1914 be given." S. R. C., Jan. 23, 1914, Versalien.

What about names to be imposed on the one to be baptized? - As regards names of some Saint to be imposed on the one to be baptized, which the Roman Ritual provides for, this is either counsel or a light precept. L. 145. And if he who brings the child to be baptized altogether does not wish him to be baptized unless the name of some impious person is imposed, it is not therefore lawful to defer baptism for the infant, but he is to be baptized, with the name of some Saint added in a low voice. Holy Office, June 1883; E. M.

Can the interrogations which, from the Rubric of the Roman Ritual, are to be made to the sponsors be made in the vernacular language? - Resp. In the negative, but all things must be done as they stand in the Roman Ritual. For the rest, nothing prevents those things which pertain to the sacrament of baptism itself from being explained in the vernacular language. The interrogations can also first be made in the Latin language, and then repeated in the vernacular language. But the godfathers and godmothers can respond in their own language. Holy Office, Aug. 23, 1886; E. M.

If baptism solemnly conferred is found invalid, are the ceremonies also to be repeated? - This is controverted. There is a twofold probable opinion. Whence the ceremonies are not necessarily to be repeated; yet it is to be advised that they be repeated, if it can be done without scandal or infamy. - But the ceremonies are to be used when baptism is conferred conditionally on one who has been doubtfully baptized without ceremonies. Holy Office, Apr. 2, 1879; Collection of S. C. de P. F. n. 634. When heretics have been validly baptized, "only the omitted things are to be supplied, unless for a reasonable cause it seems otherwise to the bishop." Roman Ritual, de Bapt. adult., par. Haeretici vero. - "For an adult Catholic validly baptized after birth, but without ceremonies, the ceremonies and prayers are to be observed which are assigned in the Ritual for the baptism of infants." For an adult heretic to be baptized conditionally, "insofar as they are to be supplied or are believed to be supplied, the ceremonies prescribed for the baptism of adults are to be supplied." S. R. C., Aug. 27, 1836, n. 2743; L. 144; E. M.

170. Time and Place of Baptism. - Let the following canons be noted:

1. On time: Can. 770: "Let infants be baptized as soon as possible..." (n. 148).

Can. 771: "Private Baptism, when necessity urges, is to be administered at any time and place."

Can. 772: "Even solemn Baptism can be administered on any day; nevertheless it is fitting that the Baptism of adults, according to the most ancient rite of the Church, be conferred, if it can conveniently be done, on the vigil of Easter and Pentecost, especially in metropolitan or cathedral churches."

Can. 753: "§ 1. It is fitting both that the priest who is about to baptize adults, and the adults themselves who are healthy, be fasting.

"§ 2. Unless grave and urgent causes stand in the way, an adult who has been baptized should immediately assist at the sacrifice of the Mass and receive holy communion."

2. On place: Can. 773: "The proper place for administering solemn Baptism is the baptistery in a church or public oratory," not in a semi-public or merely private one.

Can. 774: "§ 1. Every parochial church, any contrary use or privilege or custom being revoked and reprobated, should have a baptismal font, without prejudice to a legitimate cumulative (but not exclusive) right already acquired by other churches," which also subsists when new parochial churches with a font have been erected (Commission for Interpretation, November 12, 1922).

"§ 2. The Ordinary of the place can, for the convenience of the faithful, permit or command that a baptismal font also be placed in another church or public oratory within the boundaries of the parish."

Can. 775: "If the one to be baptized, on account of the distance of places or other circumstances, cannot approach or be transferred without grave inconvenience or danger to the parochial church, or to another which enjoys the right of a font, solemn Baptism can and must be conferred by the pastor in the nearest church or public oratory within the boundaries of the parish, even if these lack a baptismal font."

But if not even this is possible, either it will be possible to wait for some time until the one to be baptized can be brought to the church, or, extraordinarily, license is to be obtained from the Ordinary for conferring Baptism solemnly at home, concerning which the following canon speaks.

Can. 776: "§ 1. But in private homes solemn Baptism ought not to be administered, except in these circumstances:

"1. If those to be baptized are children or grandchildren of those who actually hold the supreme principate of peoples or have the right of succeeding to the throne, whenever these have duly requested it;

"2. If the Ordinary of the place, according to his prudent judgment and conscience, has judged that this is to be conceded for a just and reasonable cause in some extraordinary case," for example, on account of a permanent danger of infamy, or if an impious father obstinately forbids the infant to be baptized in church, or if a sick person is foreseen as not to be brought to the church, or if a custom has prevailed for infants of nobles (cf. S. Congr. Sacr., July 22, 1925).

"§ 2. In the cases mentioned, Baptism is to be conferred in the chapel of the house, or at least in another decent place, and with baptismal water blessed in the usual way."

Therefore to baptize solemnly in the sacristy is not licit, except in those circumstances in which it can be permitted at home, and consequently only for a reasonable cause from the license of the Ordinary to be conceded in individual cases.