The Nature of Baptism

THE first of the sacraments, the door by which men enter into the Church of God, by which they are made her children and the sons of God, is Baptism. The Catechism of the Council of Trent defines Baptism as the sacrament of regeneration by water in the word. This is but expressing in other words what our Lord said to Nicodemus, “‘ Unless a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God.”¹ The new birth which takes place in Baptism is the new life of grace which is given to the soul by the sacrament, and by this vivifying grace the soul which was dead to God lives to him with a supernatural life.

Baptism, then, is a total washing of the soul from the stains of sin, both original and actual, if any have been committed, and a complete cancelling of all the debt of punishment which may be due to sin. This is brought about by the infusion of sanctifying grace into the soul, together with the habits of the theological virtues of faith, hope, and charity. Moreover, by Baptism a character is imprinted on the soul by which it is known to God and his angels as that of a baptized Christian; and the person baptized becomes a member of the Church, a child of God, and heir to the kingdom of heaven.

¹ John iii 5.

n. 2.

By the positive will of Jesus Christ Baptism is necessary for salvation, as may be gathered from the words quoted above. This truth was defined by the Council of Trent,¹ “ If anyone saith that Baptism is optional, that is, not necessary unto salvation—let him be anathema.” Without Baptism, then, it is impossible to be saved, not merely because Christ commanded all to receive this sacrament, but because it infuses sanctifying grace into the soul, that nuptial garment without which no one can be admitted to the beatific vision. If, however, for one cause or another it is not possible to receive the Baptism of water, its place may be supplied by an act of perfect contrition or of the pure love of God, and by martyrdom. On this account Baptism is said by theologians to be threefold: the Baptism of water, the Baptism of desire, and the Baptism of blood. Perfect conversion to God by contrition for sin or by Se certainly infuses sanctifying grace into the soul and forgive: sin, as Holy Scripture frequently declares, and as the Council of Trent teaches² In this, therefore, its effect is similar to the primary effect of Baptism, and it is rightly called the Baptism of desire. Still, after the promulgation of the New Law the Baptism of desire only produces its effect because explicitly or implicitly it contains a desire and a purpose to receive the Baptism of water, should occasion offer. Although the Baptism of desire reconciles the sinner to God, yet it does not imprint any character on the soul, nor does it necessarily remit all the temporal punishment due to sin. The extent to which it does this will depend on the intensity of the act.

Martyrdom, also, or death patiently endured for the sake of Christ or for some Christian virtue, has the same effect as the Baptism of desire. “‘ Greater love than this,” said our blessed Lord, “no man hath, that a man lay down his life for his friends.’’³ Still martyrdom does not produce its effect simply as an act of love, but in a manner ex opere operato, by a special privilege, as being an imitation of the passion and death of Christ. Thus the Church honours as saints in heaven the Holy Innocents and other children who have been put to death for the sake of Christ. In the case of adults who have committed sin there must at least be attrition for sin in order that martyrdom may produce its effect as a kind of Baptism.

¹ Sess. vii, c. 5, de Bapt.

² Sess. xiv, c. 4.

³ John xv 13.

Vol. II, Bk. III, Chapter II. The Matter and Form of Baptism

THE remote and valid matter of Baptism is natural water in a suitable state for washing one’s self. It is quite immaterial whether the water be spring water, rain water, sea water, or water from a river or pond; but frozen water is doubtful matter until it is melted, because it is not suitable for washing one’s self; while mud is invalid matter (Can. 737).

For solemn Baptism the Church prescribes the use of water specially consecrated for the purpose, and the same may be used for private Baptism, as also may holy water and common water. For the private Baptism of adults who have been converted from heresy and require to be baptized conditionally, the First Synod of Westminster prescribes the use of holy water.

The proximate matter of the sacrament is its use or application in the act of baptizing. This may validly be done either by infusion, or immersion, or sprinkling, provided that the water touches the head of the person to be baptized and flows so as to express the action of washing. In the Western Church, however, a triple pouring of water on the head of the person to be baptized, or a triple immersion, if such be the custom, is prescribed by the rubrics of the Ritual. Care should be taken that the water touch the skin, as the Baptism would be of doubtful validity if it merely touched the hair. Merely to lay the wet hand or finger on the skin would not be valid Baptism, and even if the wet finger were moved over the skin the validity would still be doubtful (Can. 758).

Vol. II, Bk. III, Chapter III. The Minister of Baptism

THE ordinary minister of solemn Baptism is a priest, but as it is a parochial sacrament, its lawful administration belongs exclusively to the parish priest or to the priest who has the cure of souls in the district in which the parents of the child have their domicile or quasi-domicile. Such priest may, of course, delegate authority to any other priest to baptize in his name; if there is reasonable cause, as in case of illness or constant occupation in hearing confessions, he may commission a deacon to give solemn Baptism. The children of strangers may be baptized by the parish priest of the place, unless they can easily and without delay be baptized by their own parish priest (Can. 738, sec. 2).

In case of necessity, when there is danger of someone dying without Baptism, anyone who has the use of reason may baptize without the ceremonies. In such cases of necessity the Ritual prescribes that a priest should be preferred to a deacon, a deacon to a subdeacon, a cleric to a lay person, a man to a woman, unless the latter be preferred for the sake of decency or because she is better acquainted with the method of valid Baptism. Those who have the cure of souls should take care that the faithful, especially midwives, are instructed in the right method of administering Baptism. The Ritual also prescribes that a father or mother should not baptize their own child except when it is in danger of death and no one else can do so (Can. 742).

n. 3.

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,

Vol. II, Bk. III, Chapter IV. The Sponsors

Vol. I, Pt. II, Q. I, Art. 1. The Virtue of Faith, The Acts of Faith · Vol. II, Pt. II, Q. III, Art. 2. Duties of Members …, Taxes · Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, The Sacrament of Baptism · Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, Solemn and Private Baptism · Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmation; the Eucharist; the Sacrifice of the Mass · Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, Duties of Parents and Guardians · Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, Duties of Sponsors · Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, Duties of Adult Recipients · Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, Duties of the Minister

SPONSORS, according to ecclesiastical law, are used in solemn Baptism to answer for the child baptized, to hold him during Baptism, or to receive him immediately after Baptism from the hands of the minister, and to act as his instructors in the Faith which he received and professed in Baptism.

With regard to those who have Catholic parents, the sponsors may ordinarily presume that the Catholic education of the child will be sufficiently provided for by them; but otherwise the sponsors will be bound, as far as possible, to provide for it.

Sponsors should be employed in private Baptism if at least one can easily be had; if this was not done, they should be employed afterwards when the ceremonies are supplied in the Church (Can. 762, sec. 2).

Vol. II, Bk. III, Chapter V. Who May be Baptized

n. 2.

Catholic parents are bound to see that their children are baptized, and that as soon as can conveniently be done. According to approved theologians, it would be a serious sin if the Baptism of a child were put off for a month without good reason. As Catholic parents are subjects of the Church, and they are bound to obey her laws, no injustice would be done if a child of such parents were baptized without or against their wish. Non-baptized parents are not subject to the Church, and, as St Thomas teaches, it would be against natural justice if an infant of theirs who is in no danger of death were to be baptized without their consent. When a non-baptized child is in danger of death the necessity of providing for its eternal salvation overrides all other private considerations (Can. 750, sec. 1).

When a child comes to the use of reason he becomes his own master in the things of God, and absolutely he may ask for and receive Baptism without the consent of his parents. Still in practice great caution is needed in such a matter. Of course, if the parents agree to allow the child to be brought up a Catholic, and it has Catholic sponsors, the difficulty will cease. But if it is baptized against their will, and remains subject to their control in other respects, the faith of the child will be in constant danger, especially as it can hardly be very firmly established before mature age. Ordinarily, then, children should not be baptized without their parents’ consent until they reach an age when their convictions are firmly rooted and there is every prospect of their perseverance.

n. 3.

It would be a grave sin knowingly to baptize again one who has already been validly baptized. So that when a child has been baptized by a nurse or midwife by reason of apparent danger of death, inquiry should indeed be made as to the manner of the Baptism, but if the matter and form were rightly applied the Baptism must not be repeated; only the ceremonies must be supplied in the Church. In case of doubt concerning the validity of the former Baptism, it should be repeated conditionally.

When heretics are converted to the Faith, inquiry should be made in every case concerning their Baptism. If it is found either that they were never baptized, or that the Baptism was invalid, they must be baptized again absolutely. If, after inquiry, a prudent doubt remains as to whether they were ever baptized, or as to whether their Baptism was valid, they should be baptized again conditionally, and in secret so as to avoid scandal.

If it is found that their Baptism was valid, they should only abjure their errors, and make a profession of the Catholic faith.

n. 4.

An aborted foetus, if it is still living, should be baptized, rupturing the membranes if necessary, and pouring water over it while at the same time pronouncing the form of Baptism (Can. 746).

The Ritual admonishes ministers of the sacrament to be cautious about baptizing monsters. If a monster has not a human shape, but is a mere mass of fleshy growth, it should not be baptized at all. If there are two heads and two bodies, there are two persons, and both should be baptized, separately if there is time, otherwise under a common form. [If it is doubtful whether there are two persons or only one, Baptism should be given absolutely to one, and again conditionally to the other, under the form, “‘ If thou art not baptized, I baptize thee,” and so forth.

The Ritual also prescribes that if a woman dies in pregnancy the foetus should be extracted, and if still living should be baptized. This, of course, supposes that there is a skilled person present who judges that the foetus is still alive, and who is capable of performing the necessary operation.

The question also occurs whether a mother, who is still living but who cannot bring forth her child alive, is bound to undergo a serious operation like Caesarian section in order to insure the eternal welfare of her child by. Baptism. Of course she may not undergo the operation if it would be the immediate cause of her own death. The mother must not be killed even for the salvation of the child. Even if her health and condition are such that in all probability she could stand the operation, yet it is probable that she is under no obligation to submit to it. The child can with sufficient certainty be baptized in the womb, and even if the operation were performed, greater certainty that the child would still be alive and capable of Baptism can seldom be obtained. In such circumstances no strict obligation to undergo a serious operation can be imposed on the mother.

Wouters, Manual of Moral Theology

Ludovicus Wouters, C.SS.R. — 33 passages

Vol. II, Bk. III, Tr. II, Dissertation I. On Baptism Considered in Itself

n. 50.

Baptism is a sacrament by which man is spiritually regenerated through the washing of the body with water, done by another, under the express invocation of the individual Persons of the Most Holy Trinity. With this summary notion premised, we shall treat first of the existence, then of the essence, then of the effects, and finally of the necessity of Baptism.

Vol. II, Bk. III, Tr. II, Diss. I, Part I. On the Existence of the Sacrament of Baptism

n. 51.

Baptism is a true sacrament of the New Law. This is of faith from the Council of Trent,¹ and it is clear from Sacred Scripture, which openly teaches that Baptism is a sensible sign instituted by Christ and efficacious of grace.

I said a sensible sign, that is, consisting of matter, which is washing with water, and of form, which is situated in the invocation of the Most Holy Trinity. It suffices to have alleged John 3:5: Unless one is born again of water and the Holy Spirit, he cannot enter into the kingdom of God; and Matthew 28:19: Going therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.

I said a sign efficacious of grace; since regeneration, concerning which Matthew speaks in the cited place, cannot be understood except as spiritual regeneration, which is effected through grace. For the rest, let the dogmatic theologians be consulted.

Note 1. It is disputed concerning the time at which Christ instituted Baptism. The more common and more probable opinion teaches that it was instituted by Christ before the Passion. Otherwise the Apostles would have received the Holy Eucharist and Order before Baptism had been received. There is added that the disciples of Christ baptized before the Passion of the Master.² Now the Baptism conferred by the disciples seems to have been different from the Baptism of John the Baptist. This is deduced from John 3:25 ff. It remains, therefore, that we say that the Baptism conferred by the disciples of Christ was our sacrament. For a third Baptism is invented without sufficient reason (St. Thomas, III, q. 66, a. 2; St. Alphonsus, VI, 96).

It is more disputed at what precise moment Christ instituted Baptism. According to some, in the discourse with Nicodemus;³ according to others, when He sent the disciples to baptize.⁴ According to St. Thomas (III, q. 66, a. 2 and q. 73, a. 5, ad 4), St. Alphonsus (VI, 96), and others, when He Himself was baptized by John.⁵

Note 2. The Baptism of John was not of the same efficacy as the Baptism of Christ. This is of faith from the Council of Trent.⁶ Further, according to St. Thomas, "the Baptism of John was not of itself a sacrament, but as it were a certain sacramental disposing for the Baptism of Christ, and therefore in some way it belongs to the law of Christ, but not to the law of Moses" (III, q. 38, a. 1, ad 1).

¹ Session 7, On Baptism, canon 1.

² John 4:1, 2.

³ John 3.

⁴ John 4:1, 2.

⁵ Matthew 3:11-17.

⁶ Session 7, On Baptism, canon 1.

Vol. II, Bk. III, Tr. II, Diss. I, Pt. II, Section I. On Remote Matter

n. 52.

I. The remote matter of Baptism required for validity is true and natural water. This is of faith from the Council of Trent,¹ and is declared by canon 737, § 1. By true and natural water is understood that which according to common estimation comes under the name of natural water; for attention must be paid to this more than to the assertions of chemists. Water remains valid matter even if a diverse element has been mixed in, provided the quantity mixed in is small and does not change the water substantially. Thus, for example, valid matter is water into which a thousandth part of corrosive bichloride of mercury has been mixed;² with which water many physicians in a case of necessity baptize infants, especially in the womb of the mother, namely lest the mother's uterus be affected by disease.³

Water composed by chemical art from the elements which constitute water, that is, from oxygen and hydrogen, is doubtful matter. In the case there is true water; likewise water natural according to intrinsic causes, but artificial according to the extrinsic cause. Further, it is doubted whether water of this kind is valid matter.

Corollary I. Matter certainly valid is: 1. water drawn from wells, spring water, sea water, rain water; 2. water melted from ice, snow, or hail; likewise water condensed from vapor; likewise water purified from foreign elements by distillation; 3. sulphurous, ferruginous, or mineral water, provided that according to common estimation it is still called water.

Corollary II. Matter certainly invalid is: 1. blood, milk, wine; 2. fluids of the body, such as sweat, urine, saliva; 3. ice, snow, and hail, so long as they have not yet melted; 4. the sap of plants is almost certainly invalid matter. Amniotic fluid, that is, the fluid by which the fetus enclosed in the afterbirth is surrounded, seems to be invalid matter. For it is constituted by secretions from the body of the mother and of the infant, and therefore seems to have to be equated with other secretions, such as sweat, etc. Since, however, the matter is not so certain, in a case of necessity, if Baptism cannot be conferred in a more certain way, it can be ministered with amniotic fluid.⁴

Corollary III. Doubtful matter, besides water composed by chemical art, concerning which above, is: 1. moisture flowing from a vine or other trees; 2. liquid from dissolved salt; 3. water drawn by chemical art from plants, flowers, roots, such as rose water; 4. finally, broth, beer, coffee, tea, ink, mud, lye, and artificial waters are more or less doubtfully valid, according as they are thicker or thinner, or contain a greater or lesser quantity of foreign elements (St. Alphonsus, VI, 103, 104).

¹ Session 7, On Baptism, canon 2.

² In French: chloride de mercure.

³ Holy Office, 21 August 1901, in Nederlandsche Katholieke Stemmen, 1901, p. 289.

⁴ Cf. Aertnys-Damen, Theologia moralis, vol. II, n. 47.

n. 53.

II. The remote matter required for liceity is water certainly valid, pure, and, if there is question of solemn Baptism, that is, Baptism which is administered with all the rites and ceremonies (can. 732, § 2), baptismal water, that is, water blessed for baptizing (can. 757, § 1). It is said:

Certainly valid; nevertheless, in extreme necessity only matter certainly invalid is excluded. If the matter is doubtful, Baptism should be conferred under condition: if the matter is valid; and afterwards it should be repeated under condition (St. Alphonsus, VI, 103).
Pure, that is, neither mixed¹ nor filthy. To use very impure water without necessity is a grave sin (St. Alphonsus, VI, 102).
Baptismal for solemn Baptism (can. 757, § 1); and this obligation is grave (St. Alphonsus, VI, 102). The consecration, however, must be done twice in the year, namely on Holy Saturday and on the Vigil of Pentecost, the old water having been poured into the sacrarium;² the precept of consecrating the water at the aforesaid times is grave. If lack is feared, common water can be mixed with it, even repeatedly, but in a smaller quantity (can. 757, § 2); if, however, it has become corrupted, or has flowed out, or has failed in any way whatsoever, the pastor is to pour fresh water into the font, well cleaned and neat, and bless it by the proper rite prescribed in his liturgical books (can. 757, § 3). Moreover, if the baptismal water is too cold, it can licitly be warmed or mixed with warmed common water.

With regard to the water to be used in private Baptism, it is better, if it can be done, to use baptismal water, but there is no obligation (cf. can. 757, § 3). Hence a priest called to confer private Baptism will laudably carry with him a sufficient quantity of baptismal water. "If baptismal water is not had and danger threatens, let the priest use simple water,"³ whether holy water or common water, as it is permissible to interpret this word.⁴

¹ The Holy Office, on 21 August 1901, responded that the mixture of corrosive bichloride of mercury, concerning which in the text under I, is licit only where a true danger of disease is present.

² Roman Ritual, title 2, chapter 2, n. 5; Sacred Congregation of Rites, nn. 2878, 3331.

³ Roman Ritual, title 2, chapter 2, n. 29.

⁴ The Holy Office, 20 June 1883, prefers holy water.

Vol. II, Bk. III, Tr. II, Diss. I, Pt. II, Section II. On Proximate Matter

n. 54.

I. The proximate matter required for validity is the washing of the one to be baptized, done by the baptizer himself. This is clear from Sacred Scripture, which declares that man through Baptism is born again of water,¹ and is washed.² Canon 737, § 1, declares the same.

It is said:

Washing; and this indeed can be done in three ways, namely by immersion, pouring, and sprinkling. As regards validity, however, it makes no difference in what way it is done (can. 758). Nevertheless, true washing wholly requires:

a) That the water physically or immediately touch the one to be baptized. Hence: 1. Baptism is doubtful if the water has touched only the hair, scab, or birth matter still adhering in notable quantity. To birth matter there also seems to be numbered the vernix caseosa, which is accustomed to adhere to the fetus before cleansing. Hence surgeons and midwives, having removed scab and filth if need be, should either part the hair with the left hand while baptizing, or rather effect that the water flow over the temples of the head. Likewise, the sacred minister can, while pouring the water, divide the hair, or rather proceed in such a way that the water flows somewhat over the forehead (St. Alphonsus, VI, 107, q. 3).

With regard to Baptism conferred on the afterbirth, some teach absolutely that it is invalid, in whatever afterbirth the conferral may be done; namely, they judge that no afterbirth is a part of the fetus. Others hold Baptism conferred on the external afterbirth, or decidua, as certainly invalid, but Baptism on the inner afterbirths as doubtfully invalid. The reason is that they judge the decidua certainly, but the other afterbirths only probably, not to be parts of the fetus. According to others, Baptism conferred on whatever afterbirth is doubtfully valid. Many allege as the reason that the afterbirths are united with, or constitute as it were one continuum with, the umbilical cord, which probably belongs to the fetus; and thus Baptism conferred on the afterbirths would not be certainly invalid. There is added, they say, with regard to the inner afterbirths, that it is not yet wholly established that they do not belong to the fetus.³ In what way, all things considered, the fetus must be baptized will be explained in n. 93.
Baptism on the umbilical cord is more probably valid than on the afterbirths, because the cord is united immediately with the infant, while the afterbirths are united with the infant by means of the cord.⁴

b) That the water touch the one to be baptized with successive motion, unless several parts of water touch several parts of the body at the same instant, as happens, for example, in Baptism by sprinkling. For the rest, successive motion can occur in two ways, namely both by moving the body to the water, as in immersion, and by moving the water to the body, as in pouring and in sprinkling.

Moreover, a small quantity of water suffices, provided nevertheless that it flows over a sufficient part of the body; hence only one or another little drop, even if it flows, will leave Baptism practically doubtful (St. Alphonsus, VI, 107, q. 6). It also suffices that the baptizer, by the motion of a finger or of a moistened cloth, wash a part of the body (St. Alphonsus, loc. cit.). Note, however, that according to the Holy Office, Baptism conferred "by way of anointing on the forehead, with the thumb moistened in baptismal water," had to be repeated.⁵

Of the one to be baptized; namely, in such a way that the man can morally be said to have been washed. Further, Baptism is certainly valid if the washing is done on the whole body or on the head, whether on the forehead, cheek, or crown; most probably if on another more principal part, as on the shoulder-blades, shoulders, or chest; it is more doubtful if on a less principal part, as on the hand, finger, or foot. The reason why Baptism conferred otherwise than on the whole body or on the head remains doubtful is "because ... in none of the exterior parts does the integrity of life consist as in the head" (St. Thomas, III, q. 68, a. 11, ad 4; St. Alphonsus, VI, 107, qq. 3 and 4). Hence canon 746, §§ 2 and 3: If the infant has put forth the head and danger of death threatens, let him be baptized on the head; nor afterwards, if he comes forth alive, is he to be baptized again under condition. If he has put forth another member, let him be baptized on it under condition if danger threatens; but then, if he is born alive, he is again to be baptized under condition.
Done by the baptizer himself. Therefore it does not suffice that the washing be done by the one to be baptized, or by a third party, or by a natural cause alone. Therefore:

a) Baptism would certainly be invalid: 1. if someone, seeing another washing himself or falling into a river, were to pronounce the form; 2. if someone were to utter the form while a third party poured the water (n. 20).

b) It would be doubtfully invalid if the baptizer himself were to place the one to be baptized under water poured by a third party, provided that the third party is not employed as applying the matter.

c) Baptism would be almost certainly valid if the baptizer himself moved the one to be baptized to water falling from a roof or from the sky, or springing from a fountain (St. Alphonsus, VI, 106).

Corollary I. If Baptism is conferred by immersion, it does not suffice that someone be held motionless in motionless water, because the baptizer cannot be said to wash the one to be baptized. Besides, according to some authors it is also required that the one to be baptized be drawn out of the water, according to that saying of Paul: Do you not know that all we who have been baptized in Christ Jesus have been baptized in His death? For we have been buried together with Him through Baptism into death, so that, as Christ rose from the dead by the glory of the Father, so we also may walk in newness of life; for if we have been planted together in the likeness of His death, we shall also be in that of His resurrection.⁶

Corollary II. They also ask about the throwing of the one to be baptized, for example an infant, into a river. Now Baptism of this kind is doubtfully valid, for example because there is not had, as we suppose, emergence. Moreover, a manner of acting of this kind seems absolutely illicit, because the said throwing of itself tends only to killing. "Nevertheless it is licit to baptize a child soon to die with even icy water, if other water cannot be had, even if it were feared that death would be hastened by this ... because then death would not occur of itself, but accidentally; since such an action of itself does not tend to killing, but to washing" (St. Alphonsus, VI, 100). The same, with the same circumstances supposed, holds concerning poisoned or boiling water from which the infant would be killed.

¹ John 3:5.

² Eph. 5:26; Tit. 3:5; Acts 22:16; Heb. 10:22.

³ The fetus is enveloped in three membranes or afterbirths, which are: 1. the exterior afterbirth, which is called the decidua; 2. the inner afterbirths, namely the chorion and amnion. Cf. Cavellmann-Bergmann, Pastoral-Medizin, p. 242; Nouvelle Revue Theologique 1912, p. 581.

⁴ Nederlandsche Katholieke Stemmen, 1927, p. 146.

⁵ 14 December 1898 (Collectanea, n. 2028); cf. Holy Office, 8 November 1770; 9 July 1779 (Collectanea, nn. 486, 530).

⁶ Rom. 6:3-5.

n. 55.

II. The proximate matter required for liceity in solemn Baptism is gathered from canon 758 and the Roman Ritual. The cited canon declares: "Although Baptism can be conferred validly either by pouring, by immersion, or by sprinkling, nevertheless the first or second mode, or one mixed from both, which is more in use, is to be retained, according to the approved ritual books of the diverse Churches." Therefore the third mode, by sprinkling, is no longer to be used. The Roman Ritual defines the mode of baptizing more by these words: "The priest takes baptismal water in a small vessel or pitcher and pours it three times over the head of the infant in the form of a cross ... But where there is a custom of baptizing by immersion, the priest takes the infant and, taking care that he not be harmed, cautiously immerses him and baptizes by a triple immersion."¹ The triple pouring or immersion in solemn Baptism obliges under grave obligation (St. Thomas, III, q. 66, a. 8; St. Alphonsus, VI, 107, q. 5); in private Baptism it is recommended insofar as it can be done.

¹ Title II, chapter 2, nn. 19, 20. In almost all Churches which use the Latin rite, Baptism is conferred by pouring.

Vol. II, Bk. III, Tr. II, Diss. I, Pt. II, Section III. On the Form

n. 56.

The legitimate form of Baptism is:

For the Latin Church: I baptize you in the name of the Father and of the Son and of the Holy Spirit. This is clear from the Fourth Lateran, Florentine, and Tridentine Councils,¹ and likewise from the Roman Ritual.² That Amen is not to be added at the end is clear both from the cited documents and from the response of the Sacred Congregation of Rites on 9 June 1853.

For the Greek Church: The servant of Christ, N., is baptized (here the name of the one to be baptized is placed) in the name of the Father and of the Son and of the Holy Spirit. This is established from the Council of Florence and from the decree of Eugene IV for the Armenians.

¹ Session 7, canon 4, On Baptism.

² Title II, chapter 2, n. 8.

n. 57.

I. For validity, so that it be certain, it is required that there be expressed in the form: 1. the person baptizing (I); 2. the person to be baptized (you); 3. the act of baptizing (baptize); 4. the unity of the divine nature (in the name); 5. the express distinction of the three Persons, and indeed by proper names: Father, Son, and Holy Spirit. That the act of baptizing and the distinct invocation of the three Persons must be expressed, all concede. Concerning the rest there is dispute. Therefore let there be expressed:

The person baptizing. Whether the expression of this in the form of the sacrament is required for validity can be disputed. For the rest, it certainly suffices that it be expressed implicitly, as is done in the form of the Greeks, where they say that is baptized has the same force as is baptized by me (cf. St. Thomas, III, q. 66, a. 5; St. Alphonsus, VI, 108).

Corollary. The word I is not essential in the Latin and Greek languages, because the first person, as it is said, is expressed through the word baptize; the same cannot be said of several more recent languages.¹

The person to be baptized indeed seems to have to be expressed, "because, just as the washing, so also the form must be concerned with a certain person" (St. Alphonsus, VI, 108). Yet it seems to suffice that it be expressed implicitly; this can be done even if the word you is omitted. Hence the Holy Office on 8 September 1633 declared valid the form of the Armenians: Now my hand baptizes in the name of the Father and of the Son and of the Holy Spirit.² But the declaration of the Sacred Congregation de Propaganda Fide, dated 11 September 1841, that Baptism is rendered invalid through omission of the word you, was omitted in the new edition.
The act of baptizing, and indeed the present act or act now being placed, must be expressed, as is clear: 1. from the Council of Florence;³ 2. from proposition 27 condemned by Alexander VII: "Baptism conferred under this form was at some time valid: In the name of the Father, and of the Son, and of the Holy Spirit, these words being omitted: I baptize you";⁴ 3. from the Decretal of Alexander III;⁵ 4. from this reason of St. Thomas: "Because the washing of a man in water can be for many things, it is necessary that it be determined in the words of the form for what it is done; and this indeed is not done by the fact that it is said: In the name of the Father, and of the Son, and of the Holy Spirit, because we ought to do all things in such a name, as is had in Colossians 3. And therefore, if the act of Baptism is not expressed either according to our mode or according to the mode of the Greeks, the sacrament is not perfected" (III, q. 66, a. 5, ad 2; St. Alphonsus, VI, 108). But the present act of baptizing, or the act now being placed, must be expressed; otherwise, considering the form, nothing would be effected now.

Corollary I. The word baptize, or another equivalent, such as wash or lave, is essential; but not anoint, because it does not involve the signification of washing. But in order that a certainly valid word be used, it is better in the vernacular language to use a word derived from the Latin baptizare, such as baptiser, to baptize, unless there is had a word which by usage has been consecrated for signifying sacramental washing, such as doopen, taufen.

Corollary II. There is doubt concerning the form: I christianize you, or concerning the English formula: I christen thee, because it expresses rather the effect of the sacramental action than the action itself. Yet if that or a similar formula somewhere by common acceptance signifies the action of baptizing, it is certainly valid. Hence it is valid among the Yugoslavs, as is clear from the Slavic Ritual, which was approved by the Holy See in 1894 and contains for the Greek rite the form: krescaetsja (= is christianized), for the Latin rite: Ia te krstim (= I christianize you).

¹ The Sacred Congregation of the Council on 11 February 1797 declared valid Baptism conferred thus, provided that a bad or heretical mind is set aside: Enfante, te baptize en nom de Pere, de Fils et de Saint-Esprit.

² Collectanea, n. 74.

³ Denzinger-Bannwart, n. 696.

⁴ Denzinger-Bannwart, n. 1317.

⁵ Chapter 1, X 3, 42.

n. 58.

4. The unity of the divine nature likewise seems to have to be expressed, considering the words of Christ: Baptizing them in the name of the Father and of the Son and of the Holy Spirit.

Corollary I. In the name is essential, at least insofar as it signifies unity; hence it would be invalid: 1. with the words in the name omitted, to say in the Father, etc.; 2. in place of in the name, to use the words in the names (St. Alphonsus, VI, 111).

Corollary II. The following forms are valid: 1. I baptize you in the name of the Father, in the name of the Son, in the name of the Holy Spirit;¹ 2. I baptize you in the name of the Father, I baptize you in the name of the Son, I baptize you in the name of the Holy Spirit;² 3. I baptize you in the name of the Father and in the name of the Son and in the name of the Holy Spirit;³ 4. I baptize you with the name of the Father, etc.⁴ Further, the four assigned forms, according to the mind of the Sacred Congregations, are valid if, a depraved or heretical mind being set aside, they are used. 5. I baptize you into the name of the Father, etc.; for this form plainly agrees with the form handed down in Sacred Scripture.⁵

Corollary III. Since it is somewhat doubtful whether the words in the name signify the name having been invoked or by the authority, the following forms are doubtful: 1. I baptize you by the authority of the Father, etc.; 2. I baptize you name of the Father, in being omitted (St. Alphonsus, VI, 112, dub. 2). In the case of Faesulae,⁶ Baptism conferred in Italian in this way, Io ti battezzo 'nnome del Padre, etc., is indeed judged valid; but the consultor argued from the usage in the Italian language, or in the Etruscan idiom, of omitting the letter i before m and n. Hence the declaration cannot be referred to another language.

¹ Cf. Holy Office, 11 January 1882, and Sacred Congregation of the Council, 4 May 1641.

² Holy Office, 11 January 1882.

³ Sacred Congregation of the Council, 4 May 1641.

⁴ Sacred Congregation of the Council, 16 August 1828; 24 May 1823; Holy Office, 23 May 1720. See Thesaurus resolutionum, vol. 83, fol. 134 and following.

⁵ Cf. the Greek text, Matthew 28:19; Acts 19:5; 1 Cor. 1:13.

⁶ 12 September 1801.

Vol. II, Bk. III, Tr. II, Diss. I, Part III. On the Effects of Baptism

n. 61.

The effects of Baptism are:

I. Sanctifying grace, of itself first grace, accidentally second grace (n. 6), with the infusion of all the virtues and gifts of the Holy Spirit attached.

II. Sacramental grace; this consists in the fact that the sanctifying grace which Baptism confers is both ordered to this, that man be spiritually regenerated and live Christianly, and carries with it a right to actual graces in order to living Christianly. This spiritual regeneration involves the remission of all guilt, both original and personal; the remission of all punishment, both eternal and temporal, with the things to be posited being posited, that is, sorrow for sins.

III. Character. 1. The existence of character is clear from the things said in n. 8.

Effects of character. Baptismal character effects that man:

a) Is deputed to the worship of God according to the rite instituted by Christ and exercised in the Church, especially with regard to the sacraments, for the reception of which, therefore, he is rendered capable by character (St. Thomas, Supplement, q. 35, a. 3; III, q. 63, a. 6; St. Alphonsus, VI, 79; cf. can. 737, § 1).

b) Becomes a member of the Church, and is obliged to lead a Catholic life, and is subjected to the authority and laws of the Church, that is, of the spiritual society instituted by Christ (cf. can. 87).

Corollary. In order that the baptized be bound to live Catholicly and obey the Church, it is not required that, after attaining the use of reason, they be asked whether they wish to hold the baptismal promises as ratified and in fact hold them as ratified.¹ Nor should you say: It is repugnant that someone be subjected to authority and laws without the consent of his will. That this is not repugnant is clear even from the fact that without the consent of their will infants are subjected to the authority and precepts of parents, and citizens to the authority and laws of their country.

¹ Council of Trent, Session 7, On Baptism, canon 14.

Vol. II, Bk. III, Tr. II, Diss. I, Pt. IV, Section I. On Necessity of Means

n. 62.

After the sufficient promulgation of the Gospel, the sacrament of Baptism is necessary for salvation by necessity of means, yet not absolutely but hypothetically. It is said:

I. After the sufficient promulgation of the Gospel. Thus the Council of Trent.¹ Now sufficient promulgation for some, but not for all, was effected through the sermon of St. Peter on the day of Pentecost. For the rest, authors more commonly teach that the promulgation of the Gospel for different nations took place at different times, and that for the whole world it has already long since occurred, although its diffusion has not yet been extended everywhere.

II. The sacrament of Baptism is necessary for salvation by necessity of means; this proposition is of faith from the Council of Trent: "If anyone says that Baptism is free, that is, not necessary for salvation, let him be anathema."² Cf. canon 737, § 1.

III. Yet not absolutely, but hypothetically; by these words it is signified that there are means which can supply the place of Baptism, namely Baptism of desire and perhaps Baptism of blood, concerning which we shall speak in the scholia.

¹ Session 6, chapter 4.

² Session 7, On Baptism, canon 5.

Vol. II, Bk. III, Tr. II, Diss. I, Pt. IV, Sect. I, Scholion I. On Baptism of Desire

n. 63.

I. Notion. Baptism of desire is so called because it is the effect of the Holy Spirit, who is also called Flamen (from breathing or inspiring). Now Baptism of desire is an act of perfect charity or perfect contrition.

Vol. II, Bk. III, Tr. II, Diss. I, Pt. IV, Sect. I, Scholion II. On Baptism of Blood

n. 68.

I. Notion. Baptism of blood is martyrdom endured by one not baptized.

Vol. II, Bk. III, Tr. II, Diss. I, Pt. IV, Section II. On Necessity of Precept

n. 73.

The necessity of precept already follows from the necessity of means. Moreover:

I. Adults not yet baptized, or doubtfully baptized, are bound to receive Baptism as soon as they can receive it worthily and, considering the circumstances and the dignity of the sacrament, suitably.

"For adults," says St. Thomas, "the sacrament of Baptism is not to be conferred immediately when they are converted, but it must be deferred until some certain time, first indeed because of the caution of the Church, lest she be deceived in conferring the sacrament on those who approach falsely, according to that passage of 1 John 4: Believe not every spirit, but prove the spirits whether they are of God; and this proving is taken concerning those approaching Baptism when for some space of time their faith and morals are examined. Secondly, this is necessary for the benefit of those who are baptized, because they need some space of time for this, that they may be fully instructed concerning the faith and exercised in those things which pertain to the Christian life. Thirdly, this is necessary for a certain reverence of the sacrament, while in the principal solemnities, namely of Easter and Pentecost, men are admitted to Baptism, and thus they receive the sacrament more devoutly" (III, q. 68, a. 3).

II. An adult who without reason defers Baptism for a long time sins gravely, because he is bound to be enrolled in the Church and to live as a Christian.

For the rest, compare what is to be said concerning the time of conferring Baptism (n. 87).

Vol. II, Bk. III, Tr. II, Diss. II, Part I. On the Person Ministering

n. 74.

I. Every priest is the ordinary minister of solemn Baptism in this sense, that by the force of his ordination he is deputed principally, not secondarily as a deacon is, for baptizing, and can always be delegated by the proper pastor of the person to be baptized to baptize, and that solemnly (cf. canon 738, § 1).

Vol. II, Bk. III, Tr. II, Diss. II, Pt. II, Section I. On the Rites and Ceremonies of Baptism

n. 79.

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

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.

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.

Vol. II, Bk. III, Tr. II, Diss. II, Pt. II, Section II. On Sponsors

n. 82.

I. Notion. Sponsors, or receivers, are those who lift the baptized person from the sacred font or receive him from the minister of Baptism. St. Thomas sets forth the reason for this institution in these words: "Spiritual regeneration, which is effected through Baptism, is in a certain way likened to carnal generation; hence it is said in 1 Peter 2: 'As newborn infants, desire the rational milk without guile.' Now in carnal generation the recently born little child needs a nurse and teacher; hence also in the spiritual generation of Baptism someone is required who performs the office of nurse and teacher, by informing and instructing him, as one newly received into the faith, concerning those things which pertain to the faith and Christian life" (III, q. 67, a. 7).

Vol. II, Bk. III, Tr. II, Diss. II, Pt. II, Section III. On the Time and Place of Conferring Baptism

n. 87.

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

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).

n. 88.

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).

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.

Vol. II, Bk. III, Tr. II, Diss. II, Pt. II, Section IV. On the Notation and Proof of Baptism Conferred

n. 89.

I. Notation. 1. Pastors must carefully and without any delay enter in the baptismal book the names of the baptized, with mention made of the minister, the parents and sponsors, and the place and day of the Baptism conferred (canon 777, § 1).

But where illegitimate children are concerned, the mother's name is to be inserted if her maternity is publicly established, or if she herself spontaneously asks this in writing or before two witnesses; likewise the name of the father, provided he himself spontaneously asks this of the pastor either in writing or before two witnesses, or is known from a public authentic document; in other cases the newborn is to be inscribed as the child of an unknown father or of unknown parents (canon 777, § 2). Moreover the Pontifical Commission responded¹ that the names of parents are to be inserted in such a way that every occasion of infamy is avoided; but in particular cases recourse must be had to the Sacred Congregation of the Council.

If Baptism was administered neither by the proper pastor nor in his presence, the minister should as soon as possible inform the pastor of the baptized person by reason of domicile concerning the Baptism conferred (canon 778). "If the baptized person lacks a domicile, the pastor of the quasi-domicile, or, if he was without fixed domicile, the pastor of the place of Baptism, seems to be the one to be informed."²
The use of the baptismal book is prescribed under grave obligation, regard being had, namely, to the grave end of the law, that is, the proof of Baptism received, which, if the baptismal register is lacking, would sometimes be impossible.

¹ 14 July 1922, reply to VIII (A.A.S. 1922, p. 528).

² Vermeersch-Creusen, Epitome, n. 55.

n. 90.

II. Proof. To prove Baptism conferred, if prejudice is done to no one, one witness beyond all exception suffices, or the oath of the baptized person himself, if he received Baptism in adult age (canon 779).

Vol. II, Bk. III, Tr. II, Diss. III, Pt. I, Section I. On Infants

n. 91.

Preliminary Note. When Baptism is in question, under the name of little children or infants, according to the norm of canon 88, § 3, come those who have not yet attained the use of reason, and to these are reckoned the insane from infancy, in whatever age they may be constituted¹ (canon 745, § 2, 1).

I. Infants before the use of reason can be baptized validly. This is of faith from the Council of Trent.²

II. Infants must already be baptized before the use of reason. Now:

It is clear that this is prescribed under grave obligation and by divine law itself if danger of death is imminent.
Outside danger of death, there is the obligation of baptizing them as soon as possible, as is clear from canon 770 in these words: Infants are to be baptized as soon as possible; and pastors and preachers are frequently to remind the faithful of this grave obligation of theirs.

It is disputed how much delay, if the infant is healthy, is to be considered grave. Some say fifteen or more days, others one or another day, others with St. Alphonsus (VI, 118) require a delay which exceeds ten or eleven days; this estimation of the holy Doctor is to some extent confirmed by the Instruction of the Sacred Consistorial Congregation concerning the visitations of bishops.³

¹ Those of seven years are presumed to have the use of reason; those not yet seven are presumed not to have the use of reason (canon 88, § 3).

² Session 5, canon 4.

³ N. 148 (A.A.S., vol. II, p. 39).

Vol. II, Bk. III, Tr. II, Diss. III, Pt. I, Section II. On Abortive Fetuses

n. 92.

I. Every abortive fetus brought forth at any time must be baptized, unless it is wholly certain that he is dead (cf. canon 747). The reason is that in the case it is at least somewhat probable that a wayfaring human being is present (vol. I, n. 732).

The same must be said of everything which is cast out from the womb of a pregnant woman and concerning which it is doubted whether it is a fetus or a mole, as it is called. For the rest, even if it seems to be a mole, this should be carefully dissected, so that it may be inspected whether perhaps a fetus lies hidden in it; likewise, if a pregnant woman suffers a flow of blood, it is expedient that the flow be moved and palpated, because sometimes something is found in it concerning which it is rightly doubted whether it is a fetus (St. Alphonsus, VI, 124).

II. Abortive fetuses, brought forth at any time, if they certainly live, are to be baptized absolutely; if doubtfully, conditionally¹ (canon 747). If the fetus brought forth is still enclosed in membranes or in a vesicle, proceed in this way: Place the vesicle on a table or in a basin or dish, and place a bowl of water nearby. Then first either pour some water over the vesicle or immerse the vesicle itself in the water of the bowl,² meanwhile saying: If you can be baptized, I baptize you in the name of the Father and of the Son and of the Holy Spirit. Then, holding the vesicle somewhat obliquely in the bowl of water, open it with the thumb and index finger of each hand, so that the liquid flows out from it. Then again say, moving the fetus somewhat here and there in the water: If you can be baptized, I baptize you in the name of the Father and of the Son and of the Holy Spirit. Afterward you must again draw the fetus out of the water (n. 54).

Note 1. They say that even very small abortive fetuses sometimes preserve life for a longer time, indeed for several days. Nevertheless there is danger that they may soon die; hence inquiry into whether the fetus is alive should not be prolonged too much.

Note 2. The things explained above must be especially inculcated to midwives and mothers. And although pastors are bound more than others to this instruction, nevertheless confessors too, from a confession heard, can and not rarely must prudently take occasion to ask whether they have been sufficiently instructed.

¹ Before the sixth month there can scarcely be certainty about the life of the fetus, whether it exists in the womb or is brought forth before the sixth month; in the latter case it is either dead or appears dead. Today, however, by means of the stethoscope the pulsations of the heart can ordinarily be perceived from the fifth month.

² Therefore the vesicle is not immediately ruptured, but is first immersed in water and cut there, namely because rupture outside water, on account of the contact of air, according to some, though others deny this, can be so dangerous that the fetus dies before Baptism has been conferred.

Vol. II, Bk. III, Tr. II, Diss. III, Pt. I, Section III. On Fetuses Not Yet Brought Forth

n. 93.

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:

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.
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.

Vol. II, Bk. III, Tr. II, Diss. III, Pt. I, Section IV. On Monsters

n. 98.

I. Monsters and prodigies are always to be baptized at least conditionally (canon 748). Namely, if the monster has a head and breast, or at least a head, even if beast-like, it is certainly a human being; since it cannot be anything else, because there cannot be generation between a human being and a brute: hence it is to be baptized absolutely. Otherwise Baptism is to be conferred conditionally; this also holds concerning one about whom it is doubted whether or not he ought to be reckoned among monsters and prodigies (St. Alphonsus, VI, 125).

II. If the monster has two heads and two sufficiently distinct breasts, there is a double human being; hence a double Baptism is to be conferred. If nevertheless danger of death is imminent, both are to be baptized at once under the form: I baptize you, etc.

III. But in doubt whether there is one human being or several, one is to be baptized absolutely, the others conditionally (canon 748). In practice, proceed in this way:

If the doubt arises from the fact that the monster does not have two sufficiently distinct heads and two sufficiently distinct breasts, then first one must be baptized absolutely, and afterward the other conditionally in this way: If you are not baptized, I..., etc.
If the doubt arises from the fact that the monster has two heads and one breast, proceed in the same way as was said under 1.
If the doubt arises from the fact that the monster has two breasts and, apparently, only one head, then let the head be baptized absolutely, then each breast conditionally: If you are not baptized, I..., etc.¹

¹ Namely, if, as commonly happens, it is doubtful which breast belongs to the baptized head.

Vol. II, Bk. III, Tr. II, Diss. III, Pt. I, Section V. On Infants of Non-Catholics

n. 99.

An infant of non-Catholics, that is, of unbelievers, heretics, schismatics, and Catholics who have fallen into apostasy or heresy or schism, is licitly baptized:

I. When he is in such danger of life that it is prudently foreseen that he will die before he reaches the use of reason (canon 750, § 1), or when "it is very prudently doubted that, from the infirmity by which they are actually affected, they will not live, but will die before the age of discretion."¹

Therefore a probability founded on this, that in some place, for example, half of infants die before the use of reason, does not suffice; nor a probability arising from this, that in some region a contagious disease is raging and there is grave danger that the disease may be transferred to infants.² If it is doubted whether an infant who is in danger of death has reached the use of reason, "let the missionaries try to instruct them in the better way in which it can be done; otherwise let them be baptized conditionally."³

II. When the infant appears perpetually insane;⁴ in this case there can be no discussion of education properly so called (St. Alphonsus, VI, 130).

III. Outside the case of danger of death or insanity, the infant is licitly baptized, provided that his Catholic education is safeguarded: 1. if the parents or tutors, or at least one of them, consents; 2. if the parents, that is, father, mother, grandfather, grandmother, or tutors, are lacking, or have lost their right over him, or can in no way exercise it (canon 750, § 2). It is said:

Provided that his Catholic education is safeguarded. Now, considering the responses of the competent Authority,⁵ it suffices that, all things considered, the Catholic education be in some way safeguarded, or that, all things having been seen, a noteworthy hope of Catholic education shines forth. Here, however, note that this kind of hope is more easily present in the case in which either parent is Catholic and the Catholic party consents, than in the case in which each parent is non-Catholic.
If the parents... consent; and so even the consent of the mother alone or of a female tutor suffices. And this holds even if it is foreseen that the other parent will afterward see to it that the infant is baptized by a heretical minister.⁶ Now the said consent is required per se if it is a question of an infant of unbelievers. This is clear from the Instruction of Benedict XIV Postremo mense;⁷ the same is taught by the Sacred Congregation de Propaganda Fide.⁸ But the reason seems to be that the Church, by conferring Baptism on the offspring of parents over whom she has no right, places that offspring in such a condition that it can and per se must be separated from the parents. But this seems to involve a violation of right (St. Thomas, II-II, q. 10, a. 12; St. Alphonsus, VI, 132). If the discussion concerns an infant of baptized non-Catholics, consent is not required per se, because the Church has a right over them as her subjects. It is, however, commonly required per accidens, because if it is lacking, hope of Catholic education will commonly be absent. Hence canon 751 declares that, with respect to infants of two heretics or schismatics, or of two Catholics who have fallen into apostasy or heresy or schism, generally the norms established by canon 750 are to be observed.
If the parents... have lost their right over him, or can in no way exercise it. The case would occur if the infant had been entrusted to a Catholic, or had been abandoned and received in a Catholic hospital or by a Catholic.⁹ But if the parents have entrusted the infant to a Catholic to be educated, per se he ought not afterward be returned to them, even if they ask for him back and the infant has not yet been baptized; since the prior offering and acceptance ought not afterward be rescinded to the prejudice of the eternal salvation of the one offered (St. Alphonsus, VII, 130).
Finally, it is permitted to baptize infants offered by unbelievers if the missionary has a well-founded motive for believing that their parents too will in the future seek Baptism.¹⁰

¹ Holy Office, 18 July 1894 (Collectanea, n. 1877); Sacred Congregation de Propaganda Fide, 15 February 1781.

² Instruction of the Sacred Congregation de Propaganda Fide, 17 April 1777, reply to VIII (Collectanea, n. 522).

³ Instruction of the Sacred Congregation de Propaganda Fide, 17 April 1777, reply to VIII (Collectanea, n. 522).

⁴ Holy Office, 18 July 1892.

⁵ Instruction of the Sacred Congregation de Propaganda Fide, 17 April 1777 (Collectanea, n. 522).

⁶ Cf. Holy Office, 12 October 1600; 29 November 1672, reply to I (Collectanea, n. 205); Instruction of the Holy Office, 1827; Holy Office, 6 July 1898, reply to IV (Collectanea, n. 2007).

⁷ 28 February 1747.

⁸ Holy Office, 29 November 1672, reply to I (Collectanea, n. 205).

⁹ The cited Instruction of Benedict XIV.

¹⁰ Holy Office, 11 December 1850, reply to IV (Collectanea, n. 1054).

n. 100.

Corollary I. An infant of non-Catholic parents, whether legitimately or illegitimately baptized, per se must be withdrawn from the care of the parents so that he may be educated Catholicly. But in practice the Church will not be able to use her right (St. Alphonsus, VI, 127, 128).

Corollary II. The fact that parents baptized Catholic live so non-Catholicly that there is little hope of Christian education is not a reason for refusing Baptism.¹ The same must be said of infants of Catholics who have given their name to socialism.

Corollary III. If a Catholic mother desires that the infant be baptized Catholicly, but the non-Catholic father wishes him to be baptized after some time by a heretical minister, proceed in this way: If the offspring will soon be baptized by a heretical minister, it is better to wait and afterward baptize the offspring conditionally. If one must wait longer, it is better to baptize the infant Catholicly at once. In the case, per se indeed, the heretical spouse is to be warned about the Baptism conferred; but if grave inconvenience stands in the way of warning, a second Baptism can be permitted. Besides, prudence will sometimes suggest that the Baptism be conferred by someone other than the pastor himself; let a Catholic and trustworthy person be chosen.

¹ Sacred Congregation de Propaganda Fide, 31 January 1796 (Collectanea, n. 625).

Vol. II, Bk. III, Tr. II, Diss. III, Pt. I, Section VI. On Adults

n. 101.

I. Adults are bound, as soon as it can morally be done, to acquire sufficient instruction for themselves and to receive Baptism. If they are sufficiently instructed and rightly disposed and ask for it, per se they must be baptized, even if they are minors and their parents contradict it (canon 745, § 2). The reason is that with respect to eternal salvation they are in their own right (St. Thomas, II-II, q. 10, a. 12; St. Alphonsus, VI, 128). I said per se, since circumstances or even the common good sometimes require that Baptism be delayed.

The Holy Office,¹ to the question "whether a girl of ten years living in a monastery can safely be admitted to the profession of the Catholic faith, her heretical father being unwilling," responded: "Let the Vicar Apostolic first take care with all his strength to obtain the consent of the girl's father. If consent is not obtained, let him seriously weigh the inconveniences which are foreseen to arise from the admission of such a girl into the Church, both with respect to grave damage to the Catholic school and mission; and insofar as no inconveniences, or only contemptible ones, are foreseen, let him admit her without delay; but insofar as grave inconveniences are foreseen as future, let him defer her admission to the formal and public profession of the Catholic faith, unless danger of death is imminent; and meanwhile let him take care to exhort her to persevere in her good purpose, and to pray God that He deign to remove all obstacles; and at the same time let him see to it that she continue in the monastery, so that in this way she may complete and perfect her Catholic education." Therefore great prudence is necessary, and in cases of this sort a new reason is found for observing canon 744, by force of which the Baptism of adults, where it can conveniently be done, is to be referred to the local Ordinary.

Corollary. Children baptized against the will or without the knowledge of their parents per se can, if they are exposed to dangers of faith, withdraw themselves from their parents and be helped in this by others; but prudence commonly prohibits these things from being put into practice, all the more because civil law commonly stands in the way.

¹ 16 July 1881.

n. 102.

II. With respect to the Baptism of dying adults, these things specifically must be noted:

A dying adult who can no longer ask for Baptism, but who either previously or in the present state with some probability manifested an at least more or less explicit intention of receiving Baptism, is to be baptized conditionally; if afterward he recovers and a doubt remains concerning the value of the Baptism conferred, Baptism is again to be conferred conditionally (cf. canons 752, § 3 and 754, § 3).
A dying adult who can no longer ask for Baptism, but who with some probability is judged contrite or attrite, or to have the will of employing the means of salvation, in our opinion can, but need not, be baptized conditionally if he more or less explicitly rejects Baptism, as if the case concerns a Jew (n. 41). If that does not obtain, per se he seems to be baptized conditionally (n. 41). I said per se, because prudence can prohibit this doctrine from being brought into practice.

Vol. II, Bk. III, Tr. II, Diss. III, Pt. I, Section VII. On the Insane and the Furious

n. 103.

I. The insane and the furious who are such from birth, or at least before attaining the use of reason, are to be baptized, even against the will of their parents insofar as prudence permits it (cf. canon 754, § 1; n. 99). Those who became insane or furious after the use of reason are to be treated as adults, and therefore cannot be baptized unless, before they became insane, they had the desire of receiving Baptism; but if it is certain or probable, even slightly, that this took place, they are to be baptized when danger of death is imminent (canon 754, § 3), or even during the course of life if it is rightly feared that, when danger of death is imminent, Baptism will be omitted.

II. Those who have lucid intervals, while they are in possession of their mind, are to be baptized if they wish (canon 754, § 2). They are also to be baptized, as was said concerning other insane persons, when danger of death is imminent, if before they became insane they showed a desire of receiving Baptism (canon 754, § 3).

III. One who labors under lethargy or frenzy is to be baptized only when awake and willing; but if danger of death threatens, let the things said concerning the insane and concerning those who have lucid intervals be observed (canon 754, § 4).

Vol. II, Bk. III, Tr. II, Diss. III, Pt. I, Sect. VII, Scholion. On the Doubtfully Baptized

n. 104.

I. Those doubtfully baptized or doubtfully validly baptized must be rebaptized under condition whenever, after diligent examination has been instituted, a prudent doubt remains about the conferral and its validity (cf. canon 732, § 2). It is said:

After diligent examination has been instituted. The reason is that the examination instituted perhaps will procure sufficient certainty about the value of Baptism, so that, the examination being neglected, it would be rash and injurious to the sacrament to repeat Baptism immediately (St. Alphonsus, VI, 136 and following). Some authors indeed judged that those baptized by a layperson can be rebaptized even when no inquiry has been carried out; indeed there were synods which in such a case simply prescribed repetition. But that this opinion must be rejected is clear from the fact that it can happen that the value of Baptism conferred by a layperson is morally certain. Hence the said synods were afterward corrected, and Benedict XIV teaches that they are to be disapproved.¹
Whenever a prudent doubt remains about the conferral and its validity. With respect to proof of Baptism, canon 779 establishes: "To prove Baptism conferred, if prejudice is done to no one, one witness beyond all exception suffices, or the oath of the baptized person himself, if he received Baptism in adult age." But authors dispute what things for the most part are required so that one may be permitted to trust, with moral certainty, the testimony of a layperson concerning Baptism duly conferred. Some judge that it suffices that a physician or midwife, taught the method of baptizing, testifies in the particular case that he or she baptized duly, provided nothing occurs which weakens the testimony.² Others besides require that the physician or midwife of unimpaired reputation has often been found to baptize duly. Others require that the testimony of the layperson be confirmed by at least one witness. But the circumstances must be inspected, which certainly can be such that certainty about the value of Baptism is had, although the layperson has not often been found to have baptized duly, or his testimony is not confirmed by another witness. Nor do I think that this is simply denied by any author.³ Nevertheless midwives should be admonished that they baptize in the presence of one or another witness, who attends to the manner of baptizing, warns the midwife if she errs, and afterward can testify concerning Baptism duly conferred. The same must be applied in many regions to catechists, since very great is the levity of many peoples in asserting even grave matters.

Corollary I. Those who, a long time after Baptism received, begin to doubt whether they were duly baptized by a pastor or by a midwife should put away scruples. It must be judged that he was duly examined at the proper time, if it was necessary. Besides, according to many, one born of Catholic parents and educated among Catholics, although no testimony concerning Baptism exists, is not to be rebaptized. Nevertheless the presumption deduced from these things is today rather often destroyed by a contrary presumption in regions where negligence of parents is not rare, for example by easily deferring Baptism. Therefore if, after inquiry, a prudent doubt remains, Baptism is to be repeated under condition. Moreover, the sole reason that no positive testimony exists is not sufficient for repeating Baptism before ordination.⁴ Nor in the case of a mixed marriage, before the marriage, must the non-Catholic party be baptized under condition because of doubt about Baptism, if that party wishes to remain in heresy.⁵

Corollary II. Exposed and found infants, unless, the matter having been diligently investigated, their Baptism is established, are to be baptized under condition (canon 749). In practice they commonly must be baptized under condition, and this even if a slip is attached by which the conferral of Baptism is signified, unless the person who wrote the slip is both certainly known and held for certainly worthy of trust, or it is proved from another source that Baptism was duly conferred (St. Alphonsus, VI, 135).⁶ Considering the documents cited in the note, per se inquiry must first be made, unless there is danger in delay; in practice, however, in some regions it is not customary to do this. The things which have been said about exposed infants are also to be applied to infants abandoned by vagrant parents, and this even if they have already been born, for example, three or five or more years, unless there is indubitable certainty about Baptism received.

Corollary III. Those baptized by a layperson, for example by a physician or by a midwife, must not rarely be baptized under condition, because, when inquiry has been made, a doubt often remains. Except if a duly instructed, Catholic, sincere person of proven solidity affirms that he or she baptized duly. If the case concerns a non-Catholic person, some doubt will more easily remain; indeed if a hater of religion, for example a Jew, baptized, there can be reason for doubting due intention.

If an infant was baptized by a layperson, let the priest inquire: 1. what form he used; 2. whether the water was natural; onto what part it was poured; whether it touched the skin, or only the hair or the uncleanness of birth; whether it was poured in sufficient quantity, so that it flowed; whether he washed the infant and pronounced the form with sufficient simultaneity.

Corollary IV. Converted heretics commonly must be baptized under condition, because, when examination has been instituted, doubt about the value commonly remains. The Holy Office declared that examination must be instituted.⁷ Inquiry should be made whether the sect to which the newly converted person belonged holds Baptism in great esteem and is accustomed to take great care about the form and matter; whether the little minister is religious, and in what manner he was accustomed to baptize. When the matter has been examined, outside the case of imminent danger of death, the judgment of the Bishop must always be sought; he will judge in particular cases whether some probable doubt concerning validity underlies.

¹ De Synodo dioecesana, book 7, chapter 6, n. 7.

² Benedict XIV, De Synodo dioecesana, book 7, chapter 7, n. 11.

³ The Sacred Congregation de Propaganda Fide on 8 September 1869 for the East Indies established: "In order that the missionary not be bound to baptize under condition those baptized by a trustworthy catechist, it is required that there be two witnesses who can testify that Baptism was legitimately conferred; excepting, however, certain cases in which, with the individual circumstances weighed, and with attention paid to the skill and probity of the catechist, to whom nevertheless trust is not to be granted too easily, it can happen that no probable doubt at all about the validity of Baptism arises, even if two witnesses were not present."

⁴ Sacred Congregation de Propaganda Fide, 30 September 1848 (Collectanea, n. 1034).

⁵ Holy Office, 13 April 1878.

⁶ Holy Office, 5 January 1724 (Collectanea, n. 299).

⁷ 20 November 1878 (Collectanea, n. 1504); 21 February 1883 (Collectanea, n. 1590).

n. 105.

II. The order to be observed in reconciling a heretic from the responses of the Holy Office is this:¹

If Baptism is conferred absolutely, no abjuration nor absolution is required, because the sacrament of regeneration washes away all things.
When Baptism has been judged valid, only the abjuration or profession of faith is received, which is followed by absolution from censures.
If Baptism is to be repeated under condition, it is permitted to proceed in a twofold order, namely:

a) Either thus: 1. Abjuration or profession of faith; 2. conditional Baptism; 3. sacramental confession with conditional absolution.

b) Or thus: 1. Abjuration or profession of faith; 2. sacramental confession without absolution; 3. conditional Baptism; 4. a summary repetition of the confession and conditional absolution.

With respect to abjuration, the Profession of Faith which is found at the beginning of the Code suffices; and it "is held juridically performed when it is made before the local Ordinary himself or his delegate and at least two witnesses" (canon 2314, § 2).

¹ 20 July 1859 (Collectanea, n. 1178); 2 December 1874 (Collectanea, n. 1426).

Vol. II, Bk. III, Tr. II, Diss. III, Part II. On the Manner of Receiving Baptism

n. 106.

I. Faith. This is clear from these words of Christ in Mark 16:16: "He who believes and has been baptized will be saved." Now explicit faith is required in those things which certainly or probably must be believed by necessity of means: in those certainly to be believed, because otherwise the sacrament would certainly be received fruitlessly; in those probably to be believed, because it would probably be received fruitlessly (vol. I, n. 488).

McHugh–Callan, Moral Theology

John A. McHugh, O.P., and Charles J. Callan, O.P. — 10 passages

Vol. I, Pt. II, Q. I, Art. 1. The Virtue of Faith, The Acts of Faith

n. 791.

Since Baptism is fruitless without due faith in the recipient, it is not lawful as a rule to baptize those who lack substantial knowledge of the four mysteries just mentioned. (a) Outside of danger of death, it is never lawful to baptize a person, adult in mind, who is in substantial ignorance of any of these four mysteries. Such a person must first receive instruction. (b) In danger of death, when instruction cannot be given, an adult in substantial ignorance about the Trinity and the Incarnation may be baptized conditionally; for it is probable that explicit knowledge of those two mysteries is not a necessity of means (see 789; Canon 752, Sec.2).

Vol. II, Pt. II, Q. III, Art. 2. Duties of Members …, Taxes

n. 2637.

Taxes

Taxes.—Citizens owe the government particularly the tribute of taxation, and in war that of military service. Taxes are contributions exacted by the public authority from subjects for the purpose of defraying public expenses or promoting the public welfare.

(a) Thus, they are contributions, and hence a tax is not to be confused with a payment (e.g., fares for passage on government railroads), or with a fine (e.g., pecuniary penalty for evasion of customs).

(b) They are exacted from subjects (i.e., from citizens), who are subject on account of their persons as being members of the State, and from aliens, who are subject on account of their goods, as receiving privileges of residence, commerce, passage, etc.

Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, The Sacrament of Baptism

n. 2686.

The Sacrament of Baptism

The Sacrament of Baptism.—The first and most essential Sacrament is Baptism (Greek, washing), which may be defined: “The Sacrament of regeneration by water in the word” (Catechism of the Council of Trent, page 163). The internal grace of the Sacrament is expressed by regeneration, the external sign by water and the word.

(a) The effect of Baptism is regeneration, for it cleanses from sin and penalty, and makes him who was a child of wrath to be a child of God and a co-heir of Christ. Baptism also christens, since it seals one with the indelible character of Christian, or member of the Church. As all are under the original curse by birth from Adam, so all who would inherit blessing are in need of this new birth through Christ (see 2661): “Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God” (John, iii. 5).

(b) The material element (remote matter) of Baptism is water, that is, any and every form of liquid which in common estimation is pure and unchanged water (e.g., water taken from the ocean, from streams, fountains, or wells; water melted from snow, ice or hail; water gathered from steam, dew, or mist; chemical and mineral water). But animal and plant fluids, though they contain water, are looked upon as distinct substances, and hence Baptism cannot be administered with milk, blood, spittle, sweat, oil, flower or fruit juices (e.g., wine, cider), or extracts of barks or roots. Doubtful matter are liquids that, while in large part composed of water, seem to be generally regarded as not water (e.g., thin soup, tea or coffee, light beer); and hence only in necessity can these be lawfully used for Baptism.

(c) The formal element of Baptism is the word or the formula appointed by Christ. In the Latin Church the words are: “I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost,” Almost every word in this form is necessary for the sense given by Christ, and hence almost any omission makes it necessary, or at least lawful, to repeat Baptism (see 2655, 2682). The declaration of the form demands that the application of the water (proximate matter) be made in the manner of an ablution (i.e., by sprinkling, pouring or immersion). If sprinkling or pouring is used, the body of the recipient (i.e., the skin of his head) must be washed (i.e., the water must touch the head and flow thereon) by the baptizer (i.e., the person who pronounces the words must pour or sprinkle the water). But in case of necessity one may use the opinion that Baptism is valid when the water touches only the hair or some part distinct from the head, or even the afterbirth of a fetus.

Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, Solemn and Private Baptism

n. 2687.

Solemn and Private Baptism

Solemn and Private Baptism.—Though in essentials Baptism is but one, it is distinguished in reference to accidental ceremony into solemn and private.

(a) Solemn Baptism is that which is administered with all the rites prescribed by the Liturgy. It requires consecrated water, sponsors and special ceremonies; its minister is a clergyman (ordinarily the parish-priest or Ordinary, extraordinarily a delegated deacon); its place is the baptistery or church. In the Baptism of adults even greater solemnity may be used, for there is a special rite of administration, and the Church recommends that this Baptism be performed when possible by the Ordinary, or at least in cathedral churches, and on the vigil of Easter or Pentecost.

(b) Private Baptism is given in danger of death, or when an adult convert is rebaptized conditionally (Canon 759). It requires only true and natural water, though the water should be as clean and decent as possible, and baptismal or blessed water is preferable; generally the simple form without other rite suffices; sponsors are not necessary, unless they can be had without difficulty, but if possible at least one or two witnesses should be present; the Baptism may be given in the private home or the hospital or other place where the candidate is staying; anyone who has the use of reason and is able to perform the rite may act as minister. When several persons suitable to minister private Baptism are present, the order of preference to be followed is: priest, deacon, subdeacon, cleric, layman, woman; but a woman should be preferred to a man if modesty calls for this, or if the woman is better acquainted with the manner of baptizing. It is considered a serious sin needlessly to prefer a non-priest to a worthy priest, a non-Catholic to a Catholic, an outsider to the parish-priest. If possible, parents should not baptize their own children, since it is more becoming that the spiritual parent and the carnal parent be different persons.

Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmation; the Eucharist; the Sacrifice of the Mass

n. 2688.

Duties of Parish-Priests as to Baptism

Duties of Parish-Priests as to Baptism.—(a) Before Baptism.—Baptismal water should be blessed, added to or renewed, as the ritual regulations of one’s place require; the faithful should be frequently admonished in sermons of the serious duty of having their infants baptized as soon as possible (Canon 770); the people should also be told (especially midwives, physicians and surgeons) how lay Baptism is to be given validly (Canon 743).

(b) At the Time of Baptism.—Converts preparing for Baptism should be well instructed in the principal religious truths (viz, those contained in the Creed), and precepts (viz., the laws of the Decalogue and of the Church, see 914 sqq.), and prayers (viz, the Our Father, the acts of faith, hope, charity, and contrition); and they should learn the nature and effects of Baptism. The parish-priest may delegate a deacon to baptize solemnly in his place, if there is a sufficient reason, as when he himself is impeded by sickness, absence, or occupation (Canon 741).

(c) After Baptism.—The pastor in virtue of his office has the responsibility of attending to the registration of baptisms in the proper book (Canon 777). The registration should be made without delay—that is, before the sponsors have departed, or immediately after the ceremony, or at least on the same day, if possible; the entry should be made accurately and legibly. The duty of keeping proper baptismal records is considered grave, since important evils would follow on their neglect.

Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, Duties of Parents and Guardians

n. 2689.

Duties of Parents and Guardians in Reference to Baptism

Duties of Parents and Guardians in Reference to Baptism.—(a) As to Administration of Baptism.—Parents are obliged under grave sin not to expose their children to the loss of salvation by undue delay of Baptism (see 2344, 2630). If there is danger of death, a child must be baptized at once; if there is no immediate danger of death, the child must nevertheless, on account of the absolute necessity of Baptism, be baptized as soon as possible. Some moralists consider a needless delay gravely sinful if it exceeds three or four days; others, if it exceeds ten or eleven days. Since infants can be baptized in the womb, a mother is not obliged to undergo the Caesarean operation to ensure Baptism; but she may permit the operation for the sake of a more certain Baptism, unless her obligations to husband or other children will suffer on account of the danger to her life. If a mother dies in pregnancy, the fetus should be extracted and baptized. The duty here rests with the relatives and the physician (Canon 746).

(b) As to Details of Baptism.—Parents should choose suitable names for their children, avoiding such as are obscene, ridiculous, or impious. It is advisable that the name of a Saint or of some other person distinguished for holiness be chosen, for this will be of a spiritual advantage to the child and an edification to others. Parents have the right to appoint the sponsors of their infant children, and should choose only those who are canonically admissible. If Baptism has been administered at home, the parents should, if the child survives, bring it as soon as possible to the church for conditional Baptism, or for the baptismal ceremonies (Canons 759, 760).

Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, Duties of Sponsors

n. 2690.

Duties of Sponsors

Duties of Sponsors.—(a) They are obliged to look upon their spiritual children as their perpetual charges, to see to their Christian education and to the fulfillment of the baptismal promises for which they stood surety (Canon 769).

(b) These obligations are grave, since the matter is grave; but, as the care of children falls principally upon the parents, it is only when the parents neglect their duty that the sponsors are held to do what they can for the instruction and correction of their god-children (Catechism of Council of Trent, page 175).

Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, Duties of Adult Recipients

n. 2692.

Duties of Adult Recipients of Baptism or of Those Who Have the Use of Reason

Duties of Adult Recipients of Baptism or of Those Who Have the Use of Reason.—(a) Before Baptism.—An unbaptized person who has faith and who sees the necessity of Baptism, is gravely obliged to ask for Baptism at once, if he is in danger of death, or as soon as he conveniently can, if he is not in danger of death; for since Baptism is the divinely appointed means of entering the Church and of sharing in its privileges, he who would delay it unduly would disobey an important command of God and would be seriously neglectful of his own salvation. For a sufficient reason, however (e.g., for the sake of instruction or probation, or to avoid persecution), Baptism may be delayed even for years; but the catechumen should then make at once an act of contrition or charity so as to obtain the benefit of Baptism of desire. Converts should prepare for Baptism by taking a course of instructions, or, when there is danger of death, a summary instruction (791 sqq.).

(b) At Baptism.—The internal dispositions include, besides intention, faith and repentance: “He that believeth and is baptized shall be saved” (Mark, xvi. 16); “Do penance and be baptized” (Acts, ii. 38). There must be an explicit faith in the four chief mysteries (see 789). In this country converts who are being baptized conditionally make an abjuration and profession of faith before Baptism, and go to confession and receive conditional absolution after Baptism. The Code recommends that those who are well receive Baptism fasting; and that, unless grave reason excuses, the neophyte assist at Mass and receive Communion after his Baptism (Canon 753).

(c) After Baptism.—Since Baptism makes one a member of the Church, those who receive it are subject to church laws. The promises made in Baptism are not strictly vows, but an engagement of loyalty to the faith and the commandments (see 2191).

Vol. II, Pt. II, Q. IV, Art. 2. Baptism; Confirmat…, Duties of the Minister

n. 2693.

Duties of the Minister of Baptism

Duties of the Minister of Baptism.—(a) In Reference to the Parents.—If the parents insist on giving an unsuitable name to their child, the pastor should silently add a suitable name of some Saint chosen by himself, and should inscribe both names in the register (Canon 761). A child of non-Catholic parents should not be baptized by Catholics, unless this can be done without injury to the natural right of the parents of training their own children and without danger to the future perseverance of the child. Hence these children, if infants, should not be baptized against the will of their parents unless they are in danger of death and can be baptized without too great inconvenience; but if a child is able to judge for himself, or if there is no parental opposition (at least not of both parents), and there are good reasons to believe that the child will be brought up as a Catholic, he may be baptized (Canons 750, 751).

(b) In Reference to the Sponsors.—If a sponsor cannot be admitted, the pastor must use great kindness and prudence, so as not to give offense. If a non-Catholic has been appointed as sponsor, the difficulty may sometimes be overcome by naming a sacristan or servant as sponsor and permitting the non-Catholic to act as witness.

(c) In Reference to the Capacity of the Recipient.—The minister must give the Sacrament only to those who are capable. Hence, he cannot baptize what is not human (e.g., uterine growths which do not pertain to a fetus), or not living (e.g., a stillborn infant), or not unbaptized (e.g., a convert or an infant about whose valid Baptism there is no reasonable doubt). Speculatively there is some difficulty about Baptism of unborn fetuses, of abortive fetuses, and of monstrosities (e.g., an infant with two heads or two hearts). For, as to the first, it seems that the physically unborn are incapable of spiritual rebirth; as to the second, it seems that the soul of an undeveloped fetus may be sub-human; and, as to the third, it may be doubtful whether a monstrosity is one individual or several individuals. Practically, however, one should proceed on the principle that the Sacraments are for men, and give the benefit of a doubt to the infants by conditional Baptism. Intra-uterine Baptism should not be used except in case of urgent necessity, and it is then permissible to employ a mixture of one part of chloride of mercury with two parts of water to avoid infection. Midwives, nurses, mothers, and physicians should be especially careful to baptize abortive fetuses, and should know how this can be done (see Commentaries on Canons 746-748).

(d) In Reference to the Willingness of the Recipient.—An infant is not required to will the Sacrament, and hence the perpetually insane, who are unable to distinguish between right and wrong, may be baptized without any desire on their part. But an adult must intend to be baptized (see 2671 b). Hence, the minister must inquire about the wishes of an adult candidate, If an unbaptized person is now out of his mind (insane, afflicted with lethargy or sleeping sickness, delirious), but formerly had the use of reason, he is classed with adults, and his intention has to be considered. He should not be baptized, therefore, until he comes to himself, unless there is danger of death and signs of a desire to receive Baptism were given before (Canons 745, 754).

(e) In Reference to the Worthiness of the Recipient.—The minister should remind the candidate of the duty of attrition. If the person who asks for Baptism wishes to retain certain habits (e.g., superstition, concubinage, or unlawful business) which cannot be reconciled with Christianity, he cannot be regarded as suited for Baptism. But in danger of death good faith should not be uselessly disturbed.

(f) In Reference to the Pastor.—Solemn Baptism either in or out of one’s territory may not be given without permission from the proper pastor who has jurisdiction (Canons 738-740). And a minister who is not the pastor of the baptized person must send notice of the Baptism to the pastor, as soon as possible, if the latter was not present (Canon 778).

(g) In Reference to Himself and the Sacrament.—The minister should inform himself, if necessary, about the existence or validity of a previous Baptism, and he should observe the ceremonies, essential and accidental, of his Rite. Foundlings should be baptized conditionally, unless it is certain that they have been already baptized validly (Canon 749). The internal dispositions of intention and state of grace are necessary, while for baptism of adults fasting is advisable (Canon 753).

Bucceroni, Institutions of Moral Theology

Gennaro Bucceroni, S.J. — 26 passages

Vol. I, On Conscience, V. On Doubtful Conscience · Vol. I, On the Fifth Precept of th…, I. On the Killing of Oneself · Vol. III, On Baptism, I. On the Nature, Effects, and Necessity of Baptism · Vol. III, On Baptism, II. On the Matter and Form of Baptism · Vol. III, On Baptism, III. On the Minister of Baptism · Vol. III, On Baptism, IV. On the Subject of Baptism · Vol. III, On Extreme Unction, On the Nature, Matter and Form, Minister and Subject of Extreme Unction · Vol. IV, On Marriage, II. On the Nature and Properties of Marriage · Vol. IV, On Censures, IV. On Interdict · Vol. IV, On Irregularity

Vol. I, On Conscience, V. On Doubtful Conscience

n. 145.

In doubt one must stand for that for which presumption stands. For presumption, taken from things ordinarily happening, or from other circumstances of the person and the thing, produces moral certainty, or at least probability. "In obscure matters one is accustomed to look at what is more likely, or what usually happens." L. 114 de R. I.; R. I. 14 in 6. It is a certain anticipated proof of a thing from indications, before direct proofs. Therefore presumption exhibits a thing as true and stands for that side which is not bound by itself to prove the contrary fact, but transfers that burden of proving to the other side. For whenever something is known to preexist which by its nature perseveres until it is taken away by some contrary fact, that thing is thought to persevere as long as that contrary fact is not established, which consequently must be proved by the adverse side.

Hence, if you are accustomed at such a time diligently to recite the breviary, and you doubt whether you have recited some part, presumption favors you and exempts you from the obligation of reciting or repeating. If an insane person, but one who has lucid intervals, makes a vow and afterward doubts whether he made the vow while master of himself, he is not obligated so long as it does not appear that he was master of himself. L. 1. n. 26. Nevertheless in the forum of penance, in which, as S. Thomas says 4.

D. 17. a. 3. q. 3, one must stand by the word of the penitent for himself and against himself, presumption yields to the truth affirmed by the penitent. - Cf. 204; Lugo De Poenit. d. 20. n. 17. 19; L. 1. 3. n. 270, l. 6. n. 600 par. Limitant. Likewise in the case of doubt, the baptism of spouses is not presumed in relation to a marriage, if the non-Catholic party or parties had parents belonging to a sect which rejects baptism; on the contrary it is presumed if they had parents belonging to a sect which admits baptism, and they were zealous in that sect. S. O. Aug. 1, 1883; Collect. S. C. de P. F. n. 662; E. M. n. 1016.

n. 148.

You will resolve: In doubt whether you took some food or drink, and likewise in doubt whether you took food or drink after midnight, you can receive the Eucharist. For unless the fact is proved in each case, liberty possesses. L. 1. 1. n. 38. 39; Elbel 166. 167; Amort. Theol. t. 2. d. 5. 9. 4, who observes these things at the end: "Yet I say that he would sin at least venially who, for the pleasure of mere drinking, should thus traffic around the laws of the Church, exposing himself to the danger of at least material transgression; and if he does this from custom or from a resolve always to operate in this way, no other reasonable cause concurring, for example, thirst, infirmity, he will sin mortally, because such a resolve argues interpretative contempt and a defect of charity toward God and the Church, whose honor he stains."

Busemb. apud La Croix, l. 1. n. 470. VI. Indeed, although it is licit to use a probable opinion against a law, it is nevertheless not licit to act in fraud of the law, voluntarily procuring a state of doubt against the law, lest someone be bound to observe the law. Doubtful baptism, in order to a marriage already entered or to be entered, is held as valid; and therefore a marriage is pronounced valid or invalid according to various circumstances.

The marriage of one doubtfully baptized with one not baptized must be held invalid. On the contrary, the marriage of two doubtfully baptized persons, and of one doubtfully baptized with one baptized, must be held valid. S. O. Nov. 17, 1830; Sept. 9, 1868; Sept. 18, 1872; July 7, 1880; Sept. 18, 1890; Apr. 12, 1899; Collect. S. C. P. F. n. 1872; E. M. n. 1016. But a doubtful marriage, because of the common good, is commonly held as valid. But because of the most excellent good of religion, the doubtful marriage of polygamous infidels who are converted to the faith is declared invalid. Collect. S. C. de P. F. n. 1301. 1304. 1332. 2184.

Vol. I, On the Fifth Precept of th…, I. On the Killing of Oneself

n. 713.

You will resolve: It is wicked to throw oneself into a river, with certain danger of death, in order to baptize a child. For this would be directly to take life from oneself; namely because first one posits a means which directly and immediately tends to the killing of oneself, so that afterward, once that is posited, he may be able to administer baptism. Likewise it is wicked to do or omit something with the design that death be accelerated. But it is lawful to serve those infected with plague, to go to dangerous places of missions, and to undertake a dangerous journey from a grave and proportionate cause, as Christopher Columbus and others did. L. 366.

Vol. III, On Baptism, I. On the Nature, Effects, and Necessity of Baptism

What is baptism? - The word baptismus or baptisma signifies the same as immersion and washing; whence baptism is also called a laver, because it wipes away sins. Baptism is defined: "The sacrament of regeneration through water in the word." Roman Catechism 5; St. Thomas 3 p., q. 66, a. 1; E. M.

n. 390.

How many kinds of baptism are there? - Baptism is threefold. For from the sacrament of baptism, or baptism of water, so called from its proper matter, there is distinguished baptism of spirit and of blood. St. Thomas 3 p., q. 66, a. 11.

n. 391.

What is baptism of spirit? - "Baptism of spirit is perfect conversion to God through contrition, or love of God above all things, with the explicit or implicit desire for true baptism of water, whose place it supplies as regards the remission of guilt, but not as regards imprinting the character, nor as regards removing every debt of punishment: it is called of spirit, because it is done through the impulse of the Holy Spirit, who is called flamen. But that men are saved through baptism of spirit is of faith." L. 96; E. M.

n. 392.

What is baptism of blood; what are its required conditions? - Baptism of blood is the shedding of blood or death endured for faith, or for another Christian virtue. But this baptism is equated with true baptism, because as if ex opere operato, after the manner of baptism, it remits guilt and punishment. As if, because martyrdom does not operate so strictly and properly as the sacraments do, but from a certain privilege by reason of real imitation of the Passion of Christ. Therefore martyrdom profits even infants. The Church honors the Holy Innocents as true martyrs.

For the martyrdom of an adult, that it be such as is necessary for salvation, five things are required: 1. the infliction of death; 2. acceptance of the same from a pious cause; 3. that one not resist the tyrant; 4. that by faith he hold the truth for which he suffers; 5. legitimate disposition for grace. But what such a disposition is, is controverted. The first opinion teaches that true contrition, perfect from love of God above all things, is necessary. The second holds that the will of suffering for Christ suffices, and that there is no need of another penance, even if the man remembers his sins. The third asserts that at least attrition is required, if the man is conscious of sin.

Moreover, contrition can be required for the fruit of martyrdom in two ways: first directly, as a necessary disposition; second indirectly, as a work necessary for avoiding a new sin. - If the one for whom martyrdom is imminent is in mortal sin, contrition is necessary for him for the fruit of martyrdom indirectly, or at least attrition which is thought to be contrition, as a work necessary for avoiding a new sin which would impede its fruit. The reason is that if ever the precept of contrition obliges, it does so especially in danger of death. - Yet contrition is not necessary in itself and directly as a disposition for the fruit of martyrdom, but attrition is required and suffices. The first reason is that the Fathers equate the martyrdom of adults with baptism in its force of destroying sin. Here it must be noted that the very endurance of death according to itself is compared with baptism, and no lesser force in washing away sins is attributed to it than to baptism; nor is this force attributed to internal contrition, but to the external work. Therefore, just as baptism does not require contrition in order to confer grace, so neither does martyrdom. The second reason is that it is certain that for remission of guilt some penance is always required in adults from Trent sess. 14, c. 1.

Theol. Wirceb. 57 ff.; Suarez d. 29, s. 1, 2; L. 95, 97; St. Thomas Quodl. 6, a. 4; 2.2, q. 124; 3 p., q. 66, a. 12 ad 2.

n. 393.

Note: "Concerning those who die from charity in service of the plague-stricken, the Roman Martyrology, Feb. 28, says: 'Whom religious faith has been accustomed to venerate as martyrs.'" L. 100.

n. 394.

What are the effects of baptism? - Baptism is spiritual regeneration. Hence through the infusion of sanctifying grace: 1. it destroys every guilt. 2. It remits every punishment due to sins. Wherefore it is grave to impose satisfactions on the baptized. 3. It imprints a character; whence it cannot be repeated. 4. It makes one of the body of the Church. It is clear as regards the first from C. Maiores 3, de Bapt. etc.; Trent sess. 5, decree on original sin; sess. 14, c. 2; as regards the second from Trent sess. 5, the cited decree, sess. 6, c. 14, and from Florence in the Decree for the Armenians; as regards the third from Florence, ibid., and from Trent sess. 7, c. 9 de R.; as regards the fourth from Trent sess. 14, c. 2, and from Florence, Decree for the Armenians. - Therefore baptism is as it were the gate of the Church and of the kingdom of heaven. Hence if someone has not been validly baptized, he cannot validly receive any other sacrament. C. 1, 3, de Presb. non bapt.; Florence, Decree for the Armenians; St. Thomas Suppl. q. 35, a. 3. - Trent sess. 7, c. 1, 6-11, 13, 14; Roman Catechism 42 ff.; St. Thomas 3 p., q. 69; q. 68, a. 5; E. M.

n. 395.

Is baptism necessary? - Baptism of water in reality or in desire, from divine institution, is altogether necessary for salvation, by necessity of means. This is clear from the words of Christ, John 3:5: Unless someone has been reborn of water and the Holy Spirit, he cannot enter into the kingdom of God. And from Trent sess. 6, c. 4; sess. 7, c. 5: If anyone shall say that baptism is free, that is, not necessary for salvation, let him be anathema. - Decree of the Holy Office Lamentabili, July 3, 1907, prop. 42, 43; Roman Catechism 21, 31; St. Thomas 3 p., q. 68, a. 1, 2; Commentary on Necessity of Means.

Vol. III, On Baptism, II. On the Matter and Form of Baptism

n. 396.

What is the remote matter of baptism? - The valid matter of baptism is only true and natural water, fit for washing. This is clear from the words of Christ, John 3:5, and from the Councils, especially from Florence in the Decree for the Armenians, and from Trent sess. 7, c. 2; Roman Catechism 2 ff.;

L. 153; St. Thomas 3 p., q. 66, a. 3, 4. - The licit matter of baptism, outside the case of necessity, is only blessed or consecrated water, mixed with the sacred oil of catechumens and chrism according to the rite of the Church, at least for solemn baptism. This is clear from the Roman Ritual and the practice of the Church. - But he certainly sins gravely by the sin of sacrilege who, without grave necessity, uses impure, turbid, or muddy water, although this matter is valid. L. 102; E. M.

Note: In danger of death, if certainly valid matter cannot be had, doubtful matter can and must be used under this condition: If this matter is sufficient. But then even the lowest degree of probability concerning the validity of the matter suffices, because in necessity one's neighbor must be aided in the best manner in which it can be done. But if the one baptized in this way survives, once there is supply of certainly valid matter, he must again be baptized conditionally: If you are not baptized, I baptize you, etc. C. De quibus 2, de Bapt. etc. - L. 103.

n. 401.

What is the proximate matter of baptism? - The proximate matter of baptism is washing, which can be done in three ways, namely by immersion, sprinkling, and pouring, according to the practice of the diverse Churches, so that by the moral judgment of men the baptized person is judged to have been washed. This is clear from the words of the form, and the perpetual practice of the Church, and also from Paul to the Ephesians 5:26: Cleansing by the laver of water in the word of life. Roman Ritual, de Forma Bapt.; St. Thomas 3 p., q. 66, a. 7, 8.

n. 412.

What is the form of baptism? - The form of baptism is: I baptize you in the name of the Father and of the Son and of the Holy Spirit. But among the Greeks it is said: Such a servant of Christ is baptized in the name, etc.; CC. Si quis 1, Non ut 5, de Bapt.; Florence, Decree for the Armenians; Trent sess. 7, c. 4. "Several theologians, among whom is St. Alphonsus, think that it is venial to omit the word Amen at the end of the form of baptism, which word however is not found in the Roman Ritual. Hence it is asked whether it is to be used or omitted? Resp. Strictly in the case, let the Roman Ritual be observed." S. R. C., June 9, 1853, Cochinchina, ad 2, n. 3014. - Ferraris v. Baptismus n. 1 ff.; Lugo Resp. Mor. l. 1, d. 3; E. M.

Vol. III, On Baptism, III. On the Minister of Baptism

n. 419.

Who is the minister of baptism? - The minister of baptism is one kind ordinary and another extraordinary. The extraordinary minister is twofold: namely a minister of solemnity and of necessity. - Every priest and only a priest, by force of his ordination, is the ordinary minister of baptism. This is clear from Florence, Decree of Union, and also from the universal practice of the Church. - A deacon, unless he is a pastor, is an extraordinary minister and a minister of solemnity, that is, able to baptize solemnly, but only from the delegation of the pastor, at least interpretative, and from a grave cause. This is clear from the Roman Pontifical, the instruction of the bishop to deacons in ordination, etc.; C. Diaconos 13, Dist. 93. Cf. C. n. 527. Solemnly to baptize, i.e., by observing the rites and ceremonies prescribed by the Church. - Any human being using reason, whether man or woman, whether Catholic or heretic, whether faithful or unbeliever, is an extraordinary minister of baptism, so that he can always validly, and in necessity also licitly, baptize. Florence, Decree for the Armenians.

Although every priest by force of ordination has the power of baptizing, nevertheless he cannot licitly use it, even privately, outside the case of necessity, unless deputed by the Ordinary or by the proper pastor for baptizing. For the legitimate minister is only the Ordinary or one's own pastor. From the Roman Ritual, de Bapt. adult.: "the baptism of adults, where it can conveniently be done, should be referred to the bishop, so that, if it pleases him, it may be conferred more solemnly by him; otherwise let the pastor himself baptize, with the fixed ceremony." Florence, Decree for the Armenians; Roman Ritual, de Min. bapt. - At present the minister regularly is the pastor, Roman Ritual ibid., and it is grave. Clement I, de Priv. - L. 116, 236; St. Thomas 3 p., q. 67; E. M.

n. 431.

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.

n. 441.

Are sponsors to be used in baptism? - Sponsors, as spiritual fathers, are those who lift the baptized from the sacred font and receive him into their care. In solemn baptism, and also in confirmation, they must be used under grave obligation. At least one must be used under grave obligation in solemn baptism. Trent sess. 24, c. 2 de R. M.; Benedict XIV, Const. Inter omnigenas, § 19; L. 159, 185. In private baptism they need not be used necessarily, but they can laudably be used. L. 147.

n. 450.

What conditions are required so that someone truly be a sponsor? - It is required that someone, otherwise capable, cf. 442, have the true mind of performing the office of sponsor; that he has been designated by the parents, and in their defect, by the pastor or bishop; that in mind and in fact he receive the one to be baptized or confirmed while he is baptized or confirmed. The pastor does not validly change the sponsors duly designated by the parents. For this right, from Trent sess. 24, c. 2 de R. M., does not properly regard the pastor, but the parents. But a pastor changing the sponsor sins gravely, because he usurps the right of the parents. Cf. 452; L. 146; E. M.

Vol. III, On Baptism, IV. On the Subject of Baptism

n. 460.

Who is the subject of baptism, and what are its necessary dispositions? - Resp. The subject of baptism is every and only man as wayfarer, not yet baptized. - As regards dispositions, in infants Christ and the Church supply their will. But in adults, for validly receiving baptism there is required at least a habitual explicit or at least implicit intention. In the same adults, for licitly receiving baptism there is required faith and penance. - L. 139; La Croix l. 6, p. 1, n. 60; St. Thomas 3 p., q. 79, a. 3 ad 2; 4 Dist. 6, q. 1, a. 3 ad 5; E. M.

n. 464.

Are children rightly baptized against the will of their parents? - It is certain 1. that such baptism is valid; 2. that this baptism is also licit if it concerns the children of Catholics, since they are subject to the laws of the Church. D. Gousset does not easily concede this if impious parents have altogether refused. Yet Gousset himself observes that the contrary is common. For this can be done cautiously without any danger; and since the child still lives among Catholics, perversion is not so greatly to be feared. But it is not expedient to resolve this question practically without the counsel of the bishop.

If it concerns the children of unbelievers, Scotus affirms that they are licitly baptized against the will of the parents; but the more common opinion, and the one to be held in practice, which the Thomists defend, teaches that, generally speaking, the children of unbelievers are baptized illicitly if their parents are or are judged likely to be opposed, although otherwise they are civilly subject to Christian Princes. For those baptized are either taken away from their parents, and injury is done to them; for it is of natural law that the child, before he has the use of reason, is under the care of the father; or they are left with those same parents, and injury is done to the sacrament, since it is exposed to irreverence. Whence it is also not licit to baptize them, although they are spontaneously offered by each parent, whenever those same infants must be left under the power and education of those same unbelieving parents. This is confirmed from the practice of the Church and from Benedict XIV both in Instr. Postremo mense, Feb. 28, 1747, and in Epist. Probe te. Indeed, as regards the children of Hebrews, there is the Constitution of Julius III, who imposed upon delinquents suspension and a penalty of one thousand ducats.

Generally speaking. For they will also be licitly baptized: 1. If the parents are our slaves; for then they are rather of our law than of theirs. 2. If either parent asks, because his or her just will is to be preferred to the unjust will of the other in favor of faith and of the offspring; or if, the father being dead, the paternal grandfather consents, even with the mother resisting, since paternal power is with him, or at least the paternal grandmother, although wholly lacking paternal power, namely in favor of faith. But there is need that a reasonable hope be present that the infant will afterward be educated in a Christian manner. Benedict XIV, Instr. Postremo § 16, 28; Epist. Probe te § 17, 18. 3. If the infant is in danger of death, provided this is done without scandal, and therefore no greater hatred of unbelievers against the Christian religion and savagery against Christians is stirred up; for then provision is made for the good of the offspring, without injury being done to anyone, since by death he is to be withdrawn from all power of men. Provided this is done without scandal, wherefore no force is to be used, and nothing is to be done which brings grave offense of the people. For no one is bound to disturb public order, nor can he excite scandal in order to aid an infant. 4. If, already master of his own reason, he seeks baptism of himself; because in the matter of Religion he is already of his own law, provided it cannot prudently be doubted lest afterward he fall away from the Catholic Religion. Benedict XIV, Const. Postremo § 22. But in doubt concerning the use of reason, the age of seven years suffices. But generally favor is to be shown rather to the child than to the father. For the father is dealing with avoiding a light detriment, namely of paternal power for a moderate time; but the child is dealing with avoiding a most grave detriment, namely eternal damnation. Lugo Resp. Mor. l. 1, d. 4, 6, 5. 5. If the child has been placed outside the care of the parents, as if he had been exposed; for then they would be judged to have renounced their right. Likewise if the parents have been captured in war; for by the right of war captives belong to the victor. 6. If the father offers the child and afterward changes his mind; or if the parents abandon the child, although afterward they reclaim him; for the Church would already have acquired a right. - Benedict XIV, Const. Inter omnigenas, Feb. 2, 1744; Instr. Postremo; Collection of S. C. de P. F. 540 ff.

Yet if the offspring has already been illicitly baptized against the will of the parents, then Benedict XIV in the cited Instr. Postremo prohibits returning him to the parents, because of the certain danger of perversion of the offspring and profanation of the sacrament.

The Church has the right of baptizing infants, the children of heretics, even against the will of their parents, from whom also she can "tear them away, so that they may be educated as Catholics." L. 127. Yet the Church is not accustomed to use this right because of graver inconveniences. But where the Church cannot carry out a right of this kind, "the same seems to have to be said in that case concerning a heretic and any other unbeliever, if the same moral danger is present," lest they afterward be educated as Catholics. S. C. de P. F., Apr. 17, 1727; Holy Office, Jan. 23, 1763. - La Croix 297 ff.; L. 128-132; Lugo Resp. Mor. l. 1, d. 4; St. Thomas 2.2, q. 10, a. 12; 3 p., q. 68, a. 10; Quodl. 2, a. 7; A. S. S. v. 25, p. 247 ff.; E. M.

n. 465.

Can or must baptism ever be repeated? - It can and must be repeated conditionally whenever there is some not-to-be-despised doubt concerning its validity; otherwise it cannot be repeated without grave sin, because an attempt to minister a sacrament to an incapable subject is sacrilege. L. 134; A. S. v. 25, p. 258; Roman Ritual, de Bapt. adult.; E. M.

n. 469.

What about the Caesarean operation in order to baptize an infant not yet born? - The operation or Caesarean section consists in this, that the uterus of the pregnant mother is opened so that the fetus may be extracted. A twofold principal question occurs, namely whether or when it can be done, or must be done.

Vol. III, On Extreme Unction, On the Nature, Matter and Form, Minister and Subject of Extreme Unction

n. 867.

How are the anointings to be performed? - As regards validity, the part must be truly anointed; but to anoint is to smear with oil. Therefore if the oil is only dripped, there is no anointing; but whether one drop of oil suffices is disputed. Moreover, it suffices in the individual anointings to dip the tip of the finger in the oil and anoint. L. 709. - All the senses are to be anointed, and indeed continuously.

The reason is that it is probable that from all of them one anointing coalesces, and that grace is conferred when all have been completed; but if a longer delay is interposed between one and another anointing, the moral union is no longer preserved and the sacrament becomes doubtful. - As regards liceity, the anointing must be made with the thumb, and it is light matter to use another finger; nor may a little rod or brush be used, even if usage has this, except from a cause of necessity, if, e.g., the sick person is laboring under a contagious disease. S. R. C., May 9, 1857, Portus Aloysii, ad 2; Benedict XIV, de Syn., l. 13, c. 19; L. 710. Likewise, except for a cause of necessity, neither in baptism is it lawful to use a little rod or brush. S. R. C., Aug. 31, 1872, n. 3276. The anointings must be made in the figure of a cross, and again this is light matter, L. 728; and in the prescribed order, which some judge grave, others of itself light, since there is question only of a certain accidental manner, L. 710; and in paired senses, which is grave, and one must begin from the right; nor is the form to be completed before paired members of this kind have been anointed, which seems light. Roman Ritual, de Sacr. extr. unct.; L. 711; St. Thomas, Suppl., q. 29, a. 2; q. 32, a. 5; E. M.

Vol. IV, On Marriage, II. On the Nature and Properties of Marriage

n. 979.

Is an exception given as regards the aforesaid firmness of marriage? - A threefold case must be excepted. 1. Ratified and non-consummated marriage of Christians can be dissolved, for a grave cause, by dispensation of the Pope, from the power divinely conceded to him. This is clear from the fact that the Supreme Pontiffs have already used this power many times, as St. Gregory VII, Paul III, etc.; Benedict XIV, Const. Dei miseratione. Cf. Perrone, de Matr., t. 3, s. 2, c. 6, a. 4. Moreover, this faculty is to be extended to marriages consummated in unbelief, if the spouses after baptism, by which the union becomes ratified, have not again consummated it; and likewise to marriages consummated in unbelief, when the spouse converted and baptized is permitted, by Apostolic Authority, to remain with the wife who was converted and baptized with him, as with a legitimate wife, the others having been dismissed, although she is not his first wife; or, because the absent unbelieving spouse cannot be warned, when it is permitted by Apostolic Authority that the spouse converted to the faith and baptized contract marriage with any faithful person. Indeed this marriage is valid and firm, even if afterward it becomes known that the prior unbelieving spouse could not justly declare his or her will because of an impediment, and had also been converted to the faith at the time the second marriage was contracted. This is most clearly established from the Letters of St. Pius V, August 2, 1571; Gregory XIII, January 25, 1585; Urban VIII, October 20, 1624; September 17, 1627. - Non-consummated, namely by an act of itself suitable for the effect of generation; and consequently, St. Alphonsus 1036, St. Thomas, 4 D. 41, q. 1, a. 1, q. 4, ad 2, by an act perfect on both sides. - Consummated marriage of Christians can in no way be dissolved, Matt. 19:6; Trent, sess. 24, C. 7, de M., and the same must be said if marriage is contracted by a faithful person with an unbeliever from dispensation of the Roman Pontiff. Clement XIII, August 2, 1759; Holy Office, August 1, 1753. - L. 955, 956, 959; Collectanea S. C. de P. F., n. 1308.

Dispensation from ratified non-consummated marriage is to be obtained exclusively from the Supreme Pontiff. The Bishop in this cause cannot, without a special faculty obtained from the S. C. of Sacraments, institute the process. But in other causes the Bishop is the competent judge in first instance.

Ratified and non-consummated marriage can be dissolved through the solemn religious profession of one spouse, and this from a special privilege conceded by Christ and declared by the Church. C. Verum, C. Ex parte, de Convers. coniugat.; Trent, sess. 24, c. 6. Solemn: i.e., not of simple vows, even in the Society of Jesus, but solemn vows. Profession; not mere entrance into Religion. - But so that the spouses may deliberate about the use of this privilege, by the law itself they have two months conceded to them after the nuptials, during which time they are not bound to render the debt. C. Verum, C. Ex publico, de Convers. coniug. And "either spouse can licitly deny the debt within the two-month period, although he does not have the intention of entering Religion, because he uses his own right." L. 956. Indeed after that two-month period also, if the marriage has not been consummated even through illicit denial of the debt, this privilege remains. Nor is it impeded by fornication had between the spouses before the celebration of marriage, unless the marriage is necessary for legitimating offspring, or for repairing scandal, or the honor of the bride. If within the two-month period violence is applied, and the marriage is thus consummated while the bride was in fact thinking about embracing religion, although the marriage is now indissoluble, nevertheless the bride can even in this case enter Religion. But he sins who contracts marriage with the intention of entering Religion without warning the other party. - L. 870, 958; St. Thomas, Suppl. q. 61, a. 2, 3; Schmalzgrueber, l. 3, t. 32, n. 11 ff.

There are those who judge that a right of this sort is not conceded except to those who, after nuptials have been contracted and not yet consummated, deliberate about entrance into religion. But in this sense that right would be void, for then immediately after the contract of marriage each one would be bound to render the debt. For who is so mad that, while deliberating about entrance into religion, he would contract marriage?

Even consummated marriage of unbelievers can be dissolved from divine concession, when either spouse is converted to the Christian faith, although not Catholic but heretical, through reception of baptism, and the other refuses to cohabit peacefully with him, or does not cohabit except with injury to the Creator and contempt of the Christian Religion, or makes an attempt to draw the faithful party into mortal sin. This divine concession is drawn from the words of the Apostle, 1 Cor. 7:12-15, where he says: If any brother has an unbelieving wife and she consents to dwell with him, let him not dismiss her...; but if the unbeliever departs, let him depart, for the brother or sister is not subject to servitude in such matters; but God has called us in peace. Innocent III explains the same more fully in C. Quanto 7, de Divortiis. - L. 955, 956; St. Thomas, Suppl. q. 59, a. 3-6; E. M.

Interpellation of the unbelieving spouse is to be made, if the other, while that one remains in unbelief, is converted and wishes to enter a new marriage. Provided it is clear that the spouse is unwilling to live peacefully from that one's response, or from a process at least summary that he or she was unwilling to give any response, or dispensation from making interpellation has been obtained from the Holy See, marriage can be contracted.

n. 980.

Note: Marriage is not dissolved immediately by reception of baptism; Crimes are dissolved in baptism, not marriages, C. Gaudemus 8, de Divortiis, C. Si quis 28, q. 2; but when the converted and baptized spouse enters a new union. Even after intercourse has been had after the conversion of either party, if the other party is unwilling to cohabit peacefully without insult to the Creator, the marriage can still be dissolved, whatever time has elapsed. But when the spouse converted passes to other nuptials, since the prior marriage is now dissolved, even the spouse who remains in unbelief can validly and licitly contract another marriage. - Regularly, from the prescription of the Law, C. Quanto 7, de Divortiis, interpreting the Pauline privilege, But if the unbeliever departs, let him depart, the converted party cannot pass to other vows before the unbeliever, having been interpellated, has either absolutely refused to cohabit with the converted party, or at least has been unwilling to cohabit without insult to the Creator. - If the unbeliever cannot be interpellated, because he or she is far absent and has fled, or lies hidden, several judge, apud Sanchez, l. 7, d. 74, n. 13-15, that interpellation can be omitted, because there is no obligation of impossibilities; nor is there need of it, since it is now clear with moral certainty that the unbelieving spouse is unwilling to be converted, nor willing to live peacefully. Others, with whom Benedict XIV agrees, de Syn., l. 6, c. 4, n. 3, think pontifical dispensation necessary; and the S. C. C., January 17, 1722, adhered to this opinion apud the same Benedict XIV, l. c., and the Holy Office, September 16, 1824. Cf. Collectanea S. C. de P. F., n. 1328. The case would certainly be different if the unbelieving spouse is absent from the spouse by some compulsion and wishes to be joined with that spouse; for then the unbeliever neither departs nor can depart, in which case Apostolic dispensation would be needed for the converted unbeliever, and then indeed in this sense the dispensation from interpellation which is given can be well understood. - When, in some places, by law or custom, in order to remove a peculiar danger of perversion, it is prohibited that the converted party cohabit with the unbeliever unless this one also wishes to be converted to the faith, not only must the unbeliever be interpellated whether he consents to cohabit peacefully, but also whether he wishes to embrace the Christian faith. But if, when the time prefixed by law or custom has elapsed, he has declared that he is unwilling to be converted to the faith, although from another source he would wish to cohabit peacefully, the converted spouse recovers liberty and is permitted to fly to new nuptials. For by the judgment of the Church, according to the circumstances of places, the pertinacity alone of the unbeliever in unbelief is judged to present danger for the perversion of the faithful spouse, and for insult to the Creator. - By the Pauline privilege, it is not conceded to the converted party that he can enter a new marriage with another unbeliever, or even with a catechumen, but only with a baptized faithful person. S. C. de P. F., January 16, 1683; August 7, 1891, Collectanea cit. n. 2183; L. 956, 957; St. Thomas, Suppl. q. 59, a. 3, 6; Benedict XIV, de Syn., l. 13, c. 21; Sanchez, l. 7, d. 73; Monit. Eccles., v. 11, p. 533.

When one of two unbelieving spouses is converted to the faith, the other remaining in unbelief, the converted one can receive sacred orders or profess religion. In the first case the marriage is not dissolved, and therefore if the other spouse is converted, he or she cannot contract a new marriage. Sanchez, l. 7, d. 76, n. 11. But in the other case, "it must altogether be held," says Sanchez, l. c., n. 9, "that the prior consummated marriage is dissolved through profession, just as it would be dissolved through subsequent marriage." - Ferraris, Supplementum, v. Privilegium Paulinum; E. M.

Vol. IV, On Censures, IV. On Interdict

n. 1137.

Therefore 1. Baptism is lawful, and can be given even solemnly; but not by one specially interdicted, outside the case of necessity. C. Non est 11, de Spons.; Sacred Consistorial Congregation, December 13, 1913; Schmalzgrueber, n. 351.

Vol. IV, On Irregularity

n. 1321.

From bad reception of baptism he is irregular who in adult age is baptized by a declared heretic without any necessity; for he seems to communicate in his error. Chap. Ventum est 18, causa 1, q. 1; chap. Qui in qualibet 10, causa 1, q. 7. This irregularity impedes the reception of all orders and consequently their exercise.

Besides, he is irregular who defers being baptized until the danger of death, for it is a sign of weak faith; hence it is rather an irregularity from defect, i.e., from defect of faith, as regards which otherwise the Bishop will judge. They were called clinici who deferred receiving baptism until the bed of death. Chap. Si quis un., Dist. 57; Suarez, disp. 43, sect. 3, n. 6.

Bucceroni, Moral Enchiridion (4th ed., 1905)

Gennaro Bucceroni, S.J. — 15 passages

Bucceroni, Moral Enchiridion (4th ed., 1905), On Baptism

The Council of Trent on Baptism, Session 7

“Canon 1. If anyone shall say that the Baptism of John had the same force as the Baptism of Christ: let him be anathema.

“Canon 2. If anyone shall say that true and natural water is not necessary for Baptism, and therefore shall distort into some metaphor those words of Our Lord Jesus Christ, ‘Unless a man be born again of water and the Holy Spirit’: let him be anathema.

“Canon 3. If anyone shall say that in the Roman Church, which is the mother and teacher of all Churches, there is not true doctrine concerning the Sacrament of Baptism: let him be anathema.

“Canon 4. If anyone shall say that Baptism which is given even by heretics in the name of the Father and of the Son and of the Holy Spirit, with the intention of doing what the Church does, is not true Baptism: let him be anathema.

“Canon 5. If anyone shall say that Baptism is free, that is, not necessary for salvation: let him be anathema.

“Canon 6. If anyone shall say that one baptized cannot, even if he wills, lose grace, however much he may sin, unless he is unwilling to believe: let him be anathema.

“Canon 7. If anyone shall say that through Baptism itself those baptized are made debtors only of faith alone, but not of observing the whole law of Christ: let him be anathema.

“Canon 8. If anyone shall say that those baptized are free from all the precepts of Holy Church, whether written or handed down, in such a way that they are not bound to observe them unless they shall have willed to submit themselves to them of their own accord: let him be anathema.

“Canon 9. If anyone shall say that men are to be recalled to the memory of the Baptism received in such a way that they understand all vows which are made after Baptism to be invalid by force of the promise already made in Baptism itself, as though through them both the faith which they professed and Baptism itself were disparaged: let him be anathema.

“Canon 10. If anyone shall say that all sins which are committed after Baptism are either remitted or made venial by the recollection and faith alone of the Baptism received: let him be anathema.

“Canon 11. If anyone shall say that true and rightly conferred Baptism must be repeated for him who denied the faith of Christ among unbelievers when he is converted to Penance: let him be anathema.

“Canon 12. If anyone shall say that no one is to be baptized except at that age at which Christ was baptized or at the very point of death: let him be anathema.

“Canon 13. If anyone shall say that infants, because they do not have an act of believing, are not to be numbered among the faithful after receiving Baptism, and therefore are to be rebaptized when they shall have reached the years of discretion; or that it is better that their Baptism be omitted than that, not believing by their own act, they be baptized in the faith of the Church alone: let him be anathema.

“Canon 14. If anyone shall say that infants baptized in this manner, when they have grown up, are to be asked whether they wish to ratify what their sponsors promised in their name while they were baptized; and that, when they respond that they are unwilling, they are to be left to their own judgment and meanwhile are not to be compelled to the Christian life by any other penalty except that they be restrained from receiving the Eucharist and the other Sacraments until they repent: let him be anathema.”

Cf. Instruction on Baptism of the Sacred Congregation for the Propagation of the Faith, 23 June 1830; C. 484, 648.

Gury-Ballerini, Compendium of Moral Theology (8th ed., 1884)

Jean-Pierre Gury, S.J.; notes by Antonio Ballerini, S.J. — 7 passages

Vol. II, Treatise On Baptism, Ch. I, Properties, and Necessity of Baptism

n. 234.

- The word Baptismus or Baptisma signifies the same as immersion and washing; whence Baptism is also called a laver, because it wipes away sins.

n. 234.

Baptism is defined: The Sacrament of regeneration through water in the word. Thus the Roman Catechism; or: It is the first Sacrament of the new law, and most necessary for the spiritual regeneration of man, instituted by Christ.

n. 234.

From Baptism of water, which is called that of the stream, Baptism of the Spirit and of blood are distinguished, by which Baptism properly so called can be supplied, if this latter is impossible ¹. The former is an ardent desire of receiving Baptism of water, with full conversion to God, namely with contrition or perfect charity ². The latter is the shedding of blood, or death endured for the Faith, or for another Christian virtue. But Baptism of water alone is properly called Baptism in reality. Baptism of the Spirit and of blood are called Baptisms in vow.

¹ It is not at all necessary that Baptism of water be impossible. For even before Baptism of water, which otherwise is possible but is delayed, Baptism of the Spirit can have place.

² The desire here is to be understood not as explicit, which would presuppose some notion of real Baptism, but as implicit; and it signifies not so much a longing in the proper sense of the name, as a prompt will of doing all those things which are commanded by God. Since this prompt will is necessarily contained in an act of perfect contrition or charity, therefore this Baptism of the Spirit in reality consists in conversion to God through contrition or charity, which will contain the vow or purpose, either implicit or explicit, of receiving Baptism of water, according as the notion of this Baptism is, or is not, present to the mind of him who is thus converted to God.

- The chief effects of Baptism are numbered as three, namely:

the remission of original sin and of actual sins, if there are any, through the infusion of sanctifying grace; 2. the total remission of eternal and temporal punishment due to sins; 3. the impression of the character, by which the baptized person is marked as a son of God and coheir of Christ, and is rendered incapable of receiving Baptism again. As to the first, it is clear from Trent, sess. 5, in the Decree on original sin; as to the second, from Trent, ibid., and from the Council of Florence in the Decree for the Armenians; as to the third, from the Council of Florence, ibid., and from Trent, sess. 7, on Baptism.

Baptism, therefore, is as it were the gate of the Church and of the kingdom of heaven. Hence if anyone has not been validly baptized, he can validly receive no other Sacrament.

Baptism of water, in reality or in vow ³, by divine institution is altogether necessary for salvation by necessity of means. This is clear from the words of Christ, John 3.5: Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God. And from Trent, sess. 7, can. 5, on Baptism: If anyone shall say that Baptism is free, that is, not necessary for salvation, let him be anathema.

³ According to what was said in the preceding note, understand: in vow, either explicit or implicit.

Koch–Preuss

Antony Koch; adapted and edited by Arthur Preuss — 2 passages

Vol. II, Pt. II, Ch. II, Section 3: Baptism and Confirmation

BAPTISM. —Since the coming of Christ Baptism is "the laver of regeneration,"¹ in which every man must be washed, either actually (in re), or at least in desire (in voto), in order to be saved.²

² John III, 5.—Conc. Trident., Sess. VI, c. 4; Sess. VII, De Bopt., can. 2 sqq. (Denzinger-Bannwart, n, 796, 858 sqq.)—Cfr. Pesch, Prae- Sess, Praelect. Dogm., Vol. VI, 3rd ed., pp. 181 sqq.

¹ Tit. III, 5.

n. ¶2.

The necessity of Baptism, therefore, is a necessitas medii; but it is also a necessitas praecepti, on account of Christ's command to the Apostles to teach and baptize all nations.³

³ Matth. XXVIII, 19.

Vermeersch, Theologia Moralis

Arthur Vermeersch, S.J. — 2 passages

Vol. III, Bk. II, Treatise II: On Baptism

Vol. III, Pt. II, Tr. II, Ch. I, Institution, And Division Of Baptism · Vol. III, Pt. II, Tr. II, Chapter III. On The Effects Of Baptism

(cc. 737-769)

Utility. - In the treatise on the sacrament most necessary, three things are especially useful to know: who can or must be baptized; what are the entirely secure modes of conferring baptism; what ceremonies are to be joined with baptism, and by what necessity and in what way they are to be used. It will also help to know accurately the conditions by which the matrimonial impediment from spiritual relationship arises.

n. 214.

— Appendix II belongs to this section. Historical-Liturgical. Cf. Appendix II.

Prümmer, Manuale Theologiae Moralis

Dominic M. Prümmer, O.P. — 12 passages

Vol. III, Pt. II, Tr. II, Ch. I, Institution, And Division Of Baptism

n. 94.

94. 1. Diverse names. The name baptism is taken from the Greek word βαπτισμός or βάπτισμα, which signifies the same as immersion or washing.¹ In Sacred Scripture the word baptism is not rarely taken in diverse senses, for example, for "to take a bath,"² and for legal purifications,³ in which sense "baptisms of cups and pitchers" are narrated as having been performed by the Pharisees.⁴ Among the Greeks baptism is often called φωτισμός, that is, illumination. Baptism is also often called the sacrament of regeneration or the sacrament of faith. There are still several other denominations of baptism which there is no leisure to enumerate here.⁵

¹ The German word taufen also signifies untertauchen, "to submerge," or to immerse; cf. Grimm, Deutsches Wörterbuch.

² Judith 12:7.

³ Heb. 9:10.

⁴ Mark 7:3 sq.

⁵ See Gihr, Die hl. Sakr. I, § 28, and Cat. Rom. P. 2, c. 2, q. 3.

n. 95.

95. 2. Definition. Among the diverse definitions which are given concerning the sacrament of baptism, we adduce only the definitions offered by St. Thomas and by the Roman Catechism. St. Thomas offers the definition given by Peter Lombard, saying: "Baptism is an exterior washing of the body performed under the prescribed form of words."⁶ Hugh of St. Victor thought that the essence of baptism consists in the sanctified water itself. The Angelic Doctor does not approve this opinion, because the water itself is not the principal cause in baptism, but the action of washing joined with the words of the sacramental form; and this is expressed excellently by the definition customarily attributed to St. Augustine: "Baptism is an immersion in water sanctified by the word of life."⁷ The Roman Catechism, however, defines baptism as "the sacrament of regeneration through water in the word."⁸ For by nature we are born from Adam children of wrath, but by baptism we are reborn in Christ as children of mercy.

Baptism is a true sacrament of the New Law. Thus teach all the Holy Fathers, and the Council of Florence defines: "Holy baptism holds the first place among all the sacraments, for it is the gate of spiritual life; for through it we are made members of Christ and of the body of the Church. And since through the first man death entered into all, unless we are reborn of water and the Spirit, we cannot, as the Truth says, enter into the kingdom of heaven."⁹

⁶ S. theol. 3, q. 66, a. 1.

⁷ Cf. IV Sent., dist. 3, q. 1, a. 1, sol. 1.

⁸ Part 2, c. 2, q. 4.

⁹ Denz., n. 696.

n. 96.

96. 3. The institution of baptism was certainly accomplished by Christ. A few non-Catholics teach the contrary, among whom are Harnack¹⁰ and Drews.¹¹

If Christ instituted all the sacraments, as was proved above, a fortiori this holds for baptism, which is the gate of all the sacraments. Theologians dispute greatly, however, when Christ instituted this sacrament. There are four opinions:

St. Thomas, almost all Thomists, several others, and the Roman Catechism teach that the sacrament of baptism was instituted when Christ was baptized in the Jordan: "It is perceived that this sacrament [of baptism] was then instituted by the Lord, when He Himself, baptized by John, gave to water the power of sanctifying."¹²
Others, among whom is Estius, think that baptism was instituted when Christ said to Nicodemus: "Unless a man be reborn of water and the Holy Spirit, he cannot enter into the kingdom of God."¹³ This opinion is not very probable, since it does not seem so fitting that Christ should have instituted so necessary a sacrament in a private conversation held at night.
Others teach that Christ instituted baptism before the Passion, namely, before He first sent the disciples to baptize. Thus teach Scotus, Suarez, Christian Pesch,¹⁴ and others.
Others teach that baptism was instituted after the Resurrection, when Christ said to the disciples: "Going therefore, teach all nations, baptizing, etc."¹⁵ Thus teach Alexander of Hales,¹⁶ Melchior Cano,¹⁷ and Schanz¹⁸ and Gihr¹⁹ also seem to think thus. This opinion likewise is not very probable; for then at the Last Supper Christ would have given the Eucharist and conferred the sacrament of order upon Apostles not yet baptized, which seems very unfitting. Moreover, it is read in the Gospel²⁰ that Christ and His disciples baptized. Now, it is not likely that such baptisms were mere ceremonies or were not much more excellent than the baptism of John. Hence it is sufficiently established that the sacrament of baptism was instituted before the Passion of Christ, but the time at which it was instituted is not so established. The first opinion seems better, both because of the great authority of St. Thomas and the Roman Catechism, and because it is most fitting that Christ instituted baptism at that time when in the Jordan He approved by His example the exterior rite of this sacrament and when, by the appearance of the whole Trinity ("This is My Son" ... "the dove"), the form of baptism was indicated not obscurely.

While Christ was still living, the Apostles were already baptizing;²¹ nevertheless, baptism before the Passion and Resurrection of the Savior was not under strict precept. For the New Law began to oblige only when Christ said in the Passion, "It is consummated," and when, as a sign of the Old Law having been abolished, the veil of the temple was torn. But the words of Christ to Nicodemus, "Unless a man be reborn of water and the Holy Spirit, he cannot enter into the kingdom of God," are to be understood in the same manner as the words of the same Savior: "Unless you eat the flesh of the Son of Man and drink His blood, you shall not have life in you"; namely, the obligation both of baptism and of the Eucharist would be most strict after the redemption had been completed. For no one teaches that the Eucharist was instituted or commanded from the time these words were uttered. Therefore, the obligation of receiving baptism began when Christ said to the Apostles after the Resurrection: "Going therefore, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit."²²

¹⁰ Dogmengesch. I, 68, note 3: "That Jesus instituted baptism cannot be demonstrated."

¹¹ Realencyklop. f. prot. Theol., s.v. "Taufe" (p. 427).

¹² Cat. Rom. P. 2, c. 2, 16; cf. S. theol. 3, q. 66, a. 2.

¹³ John 3:5.

¹⁴ Prael. dogm. VI, n. 354.

¹⁵ Matt. 28:19.

¹⁶ In IV Sent., q. 12, membr. 3, a. 1.

¹⁷ De loc. theol., l. 8, c. 5.

¹⁸ Die Lehre v. d. hl. Sakr. I, § 15.

¹⁹ Die hl. Sakr. I, § 29. The author does not clearly express his opinion.

²⁰ John 3:22-26. Cf., however, c. 4, v. 2, where Christ is said not to have baptized Himself, but through His disciples.

²¹ Cf. John 3:22 sqq.

²² Matt. 28:19. Cf. St. Thomas, S. theol. 3, q. 66, a. 2, and Billuart, De bapt., diss. 1, a. 2, § 2.

n. 97.

97. 4. Divisions.

a) Baptism is solemn and non-solemn or private, according as it is administered with all the rites and ceremonies which are prescribed in the ritual books, or without them.²³ Private baptism is customarily employed a) in danger of death, for example, if a midwife baptizes a dying infant (baptism of necessity, Nottaufe, emergency baptism); b) if baptism is repeated under condition, for example, in some regions if a newly converted person doubtfully baptized is received into the bosom of the Church.

b) According to the diverse mode of producing grace, baptism is customarily distinguished as baptism of water, of desire (flaminis), and of blood.

Baptism of water is the sacrament itself instituted by Christ.

Baptism of desire (flaminis) is a perfect act of charity including at least virtually and implicitly the desire for baptism of water. It is called flaminis because the Holy Spirit, who is sometimes called the flamen, moves the heart of man to love God above all things and to grieve concerning sins.

Baptism of blood is martyrdom endured in any manner for Christ before baptism of water. The innocent infants slaughtered by Herod received such a baptism of blood.

This threefold distinction was already known to the Holy Fathers.²⁴ But if the same Fathers in other places do not speak so clearly, or seem to teach the contrary, a correct interpretation must be employed.²⁵ An example of baptism of desire (flaminis) is found in the centurion Cornelius and others who had already received the Holy Spirit before baptism of water.²⁶

²³ Code of Canon Law, c. 737, § 2.

²⁴ St. Ambrose, In Ps. 118, sermon 3 (Migne, Patr. lat. 15, 1292); St. Augustine, De bapt., l. 4, c. 21 (Migne, ibid. 43, 172); St. Jerome, Super Eph. 4 (Migne, ibid. 26, 523); St. Gregory Nazianzen, Orat. 39 in sancta lumina (Migne, Patr. graec. 36, 355).

²⁵ Cf. Drouven, De re sacr., l. 2, q. 6, c. 4, app. I.

²⁶ Cf. Acts 10:44. The efficacy of these three baptisms will be discussed below, n. 106 sqq.

Vol. III, Pt. II, Tr. II, Chapter III. On The Effects Of Baptism

n. 106.

106. Preliminary note. Here the effects of baptism of water, or of the sacrament of baptism, are treated. Discussion of the effects of baptism of desire (flaminis) and of blood will return in the following chapter. Meanwhile, these things are to be noted: 1. neither imprints a character, since neither is a sacrament; 2. both produce sanctifying grace, since each is an act of perfect charity, either formal or objective; 3. baptism of blood is accustomed to remit venial guilt also and temporal punishment; but baptism of desire does not always remit all venial guilt and temporal punishment, namely, when the act of charity elicited is not sufficiently intense. For just as the habit of charity can coexist with venial guilt and temporal punishment, so also can an act of charity.

n. 107.

107. Baptism of water produces six effects by divine law and one effect by ecclesiastical law. The effects of divine law are: 1. an indelible character; 2. the remission of every sin; 3. the remission of every punishment; 4. the infusion of sanctifying grace, the virtues, and the gifts; 5. sacramental grace; 6. incorporation into the Church. The effect of ecclesiastical law, however, is the spiritual kinship arising between the baptized person on the one part, and the baptizer and sponsor on the other part. We say nothing further here concerning this effect of spiritual kinship, referring this matter to the treatise on matrimony, n. 836 sqq. All the effects of divine law are founded upon one principal effect, namely, upon the spiritual regeneration accomplished through baptism. "Baptism is a certain spiritual regeneration, insofar, namely, as someone dies to the old life and begins to lead a new life."⁸⁷ This new life indeed entails:

⁸⁷ S. theol. 3, q. 66, a. 9.

n. 108.

108. 1. The baptismal character, that is, an indelible sign giving the capacity to receive the other sacraments, to live in a Christian manner, and especially to believe the mystery of the Most Holy Trinity, in whose explicit name baptism was conferred. This character is imprinted in every valid baptism of water, even if grace is not given because of an existing obstacle.

n. 109.

109. 2. The remission of every sin, both original and actual. Hence St. Augustine⁸⁸ teaches: "Holy baptism utterly destroys all offenses, both original and personal; things said, done, and thought; things known and unknown; all are forgiven." And St. Basil⁸⁹ says, beautifully and distinctly: "Baptism is the price of redemption for captives, the forgiveness of debts, the death of sin, the regeneration of the soul, a shining garment, a seal that can be broken by no effort, a vehicle to heaven, a procurer of the kingdom, a gift of adoption." The Council of Trent, however, defines against the Protestants: "If anyone denies that, through the grace of our Lord Jesus Christ which is conferred in baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away, but says that it is merely erased or not imputed, let him be anathema. For in those reborn God hates nothing."⁹⁰ Similar things are found in the Second Council of Lyons, and in the Councils of Vienne and Florence.⁹¹ Therefore, a baptized infant dying before attaining the use of reason immediately flies to heaven, since original sin has been perfectly taken away through baptism and no actual sins are present. But when an adult receives baptism, neither original sin nor his personal sins are taken away unless he elicits at least an act of attrition concerning his personal mortal sins. For personal sin, which is a voluntary and disordered aversion from God, cannot be remitted unless the man destroys that aversion; this is done through contrition, or at least through attrition. Therefore, if such attrition is lacking, baptism cannot take away any sin, either original or personal, but the sacrament will remain unformed until attrition or contrition supervenes.

⁸⁸ De symb. ad catech., c. 10 (Migne, Patr. lat. 40, 659).

⁸⁹ Hom. in s. Bapt., n. 5 (Migne, Patr. graec. 31, 433).

⁹⁰ Sess. 5, can. 5 (Denz., n. 792).

⁹¹ Denz., nn. 424, 464, 482, 696.

n. 110.

110. 3. The remission of every punishment, whether eternal or temporal. Eternal punishment is remitted in every justification together with mortal guilt. Through baptism worthily received, however, temporal punishment also is remitted. For St. Thomas⁹² says excellently: "The Passion of Christ operates in baptism by way of a certain generation, which requires that a man die entirely to his former life in order that he may receive a new life. And therefore the whole debt of punishment, which pertains to the oldness of the former life, is taken away in baptism. But in the other sacraments the power of the Passion of Christ operates by way of healing, as in penance. Healing, however, does not require that all remnants of the infirmity be taken away immediately. And the same reasoning applies in the other sacraments." This total remission of every guilt and punishment through baptism was both called by the ancient theologians "the opening of the gate of the heavenly kingdom,"⁹³ and is signified in the discipline of the Church by the fact that in the baptism of adults no salutary penance to be fulfilled is imposed, as, for example, is done after sacramental confession has been made. It is evident of itself, however, that the punishment of sin is not remitted through baptism if, because of an obstacle, the guilt itself is not remitted.⁹⁴

⁹² In ep. ad Rom., c. 11, lect. 4.

⁹³ Cf. S. theol. 3, q. 69, a. 7.

⁹⁴ Cf. Cat. Rom. P. 2, c. 2, q. 33.

n. 111.

111. 4. The infusion of sanctifying grace, the virtues, and the gifts. It is of faith that sanctifying grace is infused through baptism, as is evident from the canon of the Council of Trent just cited. It is certain that, besides sanctifying grace, all the virtues and gifts of the Holy Spirit are infused.

The Council of Vienne indeed declared: "Because, concerning the effect of baptism in children, certain theological doctors are found to have held contrary opinions, some of them saying that through the power of baptism guilt indeed is remitted in children, but grace is not conferred; while others, on the contrary, assert that both guilt is remitted to them in baptism, and the virtues and informing grace are infused as to habit, although not for that time as to use: We, however, attending to the general efficacy of the death of Christ, which through baptism is applied equally to all the baptized, with the sacred Council approving, have deemed that the second opinion, which says that informing grace and the virtues are conferred in baptism upon children as well as adults, is to be chosen as the more probable and more consonant and harmonious with the sayings of the saints and modern doctors of theology."⁹⁵ But the Council of Trent declared this doctrine no longer merely as the more probable opinion, but as one to be held: "In justification itself [which also takes place through baptism], together with the remission of sins, man receives all these things simultaneously infused through Jesus Christ, into whom he is ingrafted: faith, hope, charity."⁹⁶ Although the infused virtues and gifts cannot yet be employed in actual use by an infant, nevertheless they are in him a) as an adornment of the soul, and b) as a disposition toward future acts.⁹⁷

⁹⁵ Denz., n. 483.

⁹⁶ Sess. 6, c. 7 (Denz., n. 800); cf. above I, 472.

⁹⁷ Cf. Cat. Rom. P. 2, c. 2, q. 39, and S. theol. 3, q. 69, a. 6.

112. 5. Sacramental grace, which seems to be nothing other than habitual grace itself together with a right to special assistance for exercising the faith, leading a truly Christian life, and duly receiving the other sacraments.

Vol. II, Part Third: On the Sacrame…, Tr. II, Chapter I: On the Nature of Baptism · Vol. II, Part Third: On the Sacrame…, Tr. II, Ch. I, Art. I, Efficacy, and Necessity of Baptism · Vol. II, Part Third: On the Sacrame…, Tr. II, Ch. I, Art. II, § 1. On the Matter of Baptism · Vol. II, Part Third: On the Sacrame…, Tr. II, Ch. I, Art. II, § 2. On the Form of Baptism

113. 6. Incorporation into the Church. Hence St. Bonaventure calls baptism "the seal of Christianity,"⁹⁸ and St. Thomas says: "The common effect of baptism is the building up of ecclesiastical unity."⁹⁹ Therefore, whenever anyone is validly baptized, he becomes a member of the true Church of Christ, that is, of the Catholic Church. Therefore, even those who are validly baptized by heretics are and remain members of the Catholic Church until, after attaining the use of reason, they freely consent to heresy. Hence those who abjure heresy are rightly said to return to the bosom of the Church; for they return whence they sinfully departed. Every baptized man, since he is a subject of the Church, is also bound to obey her. Therefore, heretics and schismatics also are subject to ecclesiastical laws. Thus at least per se; for not rarely, per accidens, they are free from punishment and guilt, which strike Catholics who transgress the law, both a) because of their invincible ignorance, and b) because of the benign dispensation of the Church. Thus, for example, Protestants existing in good faith, although erroneous, are not accustomed to sin when they eat meat on Friday, as was said above, I, 185 sqq.

Scholion. On the remnants of original sin. The miseries of this life, such as pains, diseases, death, and so forth, are not taken away through baptism, because a Christian man must be conformed to Christ, with whom, if we suffer, we shall also be glorified.¹⁰⁰ After baptism, concupiscence also, or the tinder of sin, remains, which has been left for the contest; but for those who do not consent, not only is it unable to harm, but it even serves those who fight manfully for obtaining a glorious crown.¹⁰¹

⁹⁸ 4, dist. 8, P. 1, a. 1, q. 1.

⁹⁹ S. theol. 3, q. 39, a. 6 ad 4.

¹⁰⁰ Cf. Rom. 8:17 and S. theol. 3, q. 69, a. 3.

¹⁰¹ Cf. Council of Trent, sess. 5, can. 5 (Denz., n. 792).

Marc, Institutiones Morales

Clement Marc, C.SS.R. — 16 passages

Vol. II, Part Third: On the Sacrame…, Tr. II, Chapter I: On the Nature of Baptism

We must treat: 1. of the notion, efficacy, and necessity of Baptism; 2. of the matter and form by which it is constituted.

Vol. II, Part Third: On the Sacrame…, Tr. II, Ch. I, Art. I, Efficacy, and Necessity of Baptism

n. ¶1448.

DEFINITION. Baptism is derived from the Greek verb βαπτίζω, that is, I wash, dip, immerse, and it is customarily distinguished as threefold, namely, of blood, of spirit, and of water.

Baptism of blood is the pouring out of blood, or death endured for the faith, or for another Christian virtue. 2. Baptism OF SPIRIT, or of desire, is perfect conversion to God through contrition, or love of God above all things, with the explicit or implicit vow of true Baptism of water. 3. Baptism OF WATER is the Sacrament itself, concerning which we must now treat.

It is defined: A Sacrament of the New Law instituted by Christ, for spiritual regeneration, through external washing of the body, under the prescribed form of words.

n. ¶1449.

Principles. I. It is of faith that BAPTISM is a true Sacrament of the New Law. The reason is that the three requisites for a true Sacrament concur in it: 1. a sensible rite, namely washing with water and the express invocation of the Most Holy Trinity. 2. The institution of Christ, as is proved from Matthew 28:19. More probably, it was instituted before His Passion, namely at the time when He Himself was baptized by John; whence it is said, John 3:22: "Jesus came ... and baptized," namely through the disciples, as is established from chapter 4:2: "although Jesus Himself did not baptize." 3. The conferral of grace, from divine institution: "Unless anyone shall have been born again, etc." (John 3:3).

n. ¶1450.

II. The EFFECTS of the Sacrament of Baptism are: 1. Remission of all guilt, original and personal, which it finds in the soul; whence Trent (sess. 5, can. 5): "In those reborn God hates nothing" (see, with respect to adults, n. 1475). 2. The condonation of all punishment, eternal namely and temporal, so that absolutely nothing delays the baptized from entrance into heaven, as the same Council of Trent has (ibid.); and hence no penance, at least laborious and satisfactory, ought to be imposed on baptized adults, from the Council of Florence.⁵ 3. The bestowal of sanctifying grace, by which we are made sons of God and heirs of heaven; and at the same time the infusion of the gifts of the Holy Spirit and of all virtues, both theological and moral, as the Roman Catechism has. Moreover, in view of the same grace, actual graces accommodated to the end of Baptism are conferred in their own time, namely for living holily and Christianly, as befits adoptive sons of God. 4. The impression of character, which is as it were the seal of Christ, a sign of eminent dignity, by which the baptized person is consecrated to God and bound forever to His service.⁶ 5. Co-optation into the company of the faithful, by which namely the baptized person becomes a member of the Church and is subjected to her authority.⁷

"Yet there remains in the baptized the tinder of sin, which is not sin, and if it is resisted, it will profit unto the crown."⁸ There remain also the penalities of this life, for example pains, death, etc., both so that we may be conformed to Christ, and because God, in raising man up, did not will that he put away the traces of his fall.⁹

n. ¶1451.

III. Baptism, after the sufficient promulgation of the Gospel, IS NECESSARY for all unto salvation, by necessity of means, unless the vow of the Sacrament or martyrdom supplies its place. It is of faith, from Trent, defining thus: "If anyone shall say that Baptism is free, that is, not necessary for salvation, let him be anathema."¹⁰ Declaring this necessity, it teaches that the translation of man from the state of original sin into the state of grace, after the Gospel has been promulgated, cannot be done without the laver of regeneration or its vow, from that which is written (John 3:5): "Unless anyone shall have been born again of water and the Holy Spirit, he cannot enter into the kingdom of God."¹¹

From these things it follows: 1. that any adult, as soon as he has been sufficiently instructed, is held, and indeed by divine law, to receive Baptism, and through this to enter the Church of Christ and profess her faith. 2. That little children, since they are incapable of a vow or desire, cannot be saved, outside the cause of martyrdom, except through Baptism in reality;¹² whence St. Augustine: "Do not say, do not teach, that infants overtaken by death before they are baptized can arrive at indulgence of original sins, if you wish to be Catholic."¹³ 3. That those sin gravely who, without an urgent cause, notably delay the Baptism of an infant. But a notable delay, more commonly and more probably, is judged to be that which would run beyond 10 or 11 days.¹⁴ Hence several Synods threaten the penalty of excommunication to parents who through negligence prolong Baptism beyond the eighth day.¹⁵

n. ¶1452.

Questions. Q. 1. How does Baptism OF SPIRIT and OF BLOOD supply the place of the Sacrament?

Resp. 1. Baptism OF SPIRIT supplies from the work of the worker, inasmuch namely as man, the divine Spirit breathing upon him, is justified by force of charity with respect to original sin, but by force of perfect contrition with respect to actual sins of which he is conscious. Nor, for producing these effects, is it required that the vow of Baptism be explicit, but there suffices, at least in him who is ignorant of the law of Baptism, or does not advert to it, an implicit vow, such namely as is included in the disposition of doing all things whatsoever have been enjoined by God. Thus St. Alphonsus¹⁶ with St. Thomas.¹⁷ Yet this baptism does not impress a character, nor confer a right to the other Sacraments; nor does it remit all temporal punishment, unless perhaps charity is so intense that it merits relaxation of every punishment (cf. n. 1674).

Resp. 2. Baptism OF BLOOD OR MARTYRDOM is equated with true Baptism, because quasi from the work worked, after the manner of true Baptism, it remits every guilt and punishment. It is said quasi, because it does not operate so strictly as the Sacrament, but from a certain privilege by reason of imitation of the passion of Christ.¹⁸ Therefore martyrdom profits even infants. The practice of the Church confirms this, for she honors as Saints and true martyrs both the holy Innocents slain for Christ and those witnesses of the faith who were slaughtered without having perceived Baptism of water.¹⁹

Q. 2. What is required that martyrdom be true and produce the aforesaid effects?

Resp. 1. There is required the suffering of death, or of lethal torment, or of such evils as by their own nature lead to death, even if someone miraculously escapes from them, as Benedict XIV affirms according to the common doctrine of theologians.²⁰

A pious cause is required; because "punishment does not make martyrs, but the cause," says St. Augustine.²¹ Whence it is necessary that violent death be sustained for the profession of faith, as is established from Luke 9:26; 12:8; or for the exercise of some other Christian virtue, because the works of all virtues are certain protestations of faith, as the Angelic Doctor says.²² Indeed, as true martyrs, more probably, those are to be held who, in service to those suffering plague, die from charity; and St. Alphonsus affirms that for this opinion stand 12 Academies, 13 Cardinals, and more than 300 authors against Hurtado and others.²³
In adults there are required certain positive dispositions, which are: 1. acceptance of death, at least habitual, from a supernatural motive, as is commonly held against some; because death, that it be meritorious, must be in some way voluntary in those who are capable of voluntary acts. Whence there must be absent the will to defend oneself, as also the rash exposure of one's own life; and therefore soldiers who are killed in a war of religion are probably not true martyrs, because they defend themselves. 2. Supernatural sorrow for sins; otherwise these are not remitted.

But whether perfect charity is required is indeed denied by some; but more probably it is affirmed by others with St. Alphonsus,²⁴ both from 1 Corinthians 13:3 and because martyrdom does not necessarily import perfect charity, namely when someone from fear of hell prefers to die rather than to sin. St. Thomas seems to agree, when he says: "The outpouring of blood does not have the notion of baptism, if it is without charity."²⁵ From this it is clear that baptism of spirit is included in baptism of blood, but not vice versa.

Vol. II, Part Third: On the Sacrame…, Tr. II, Ch. I, Art. II, § 1. On the Matter of Baptism

Vol. III, Special Moral Theology: On…, Treatise: On Baptism · Vol. III, Special Moral Theology: On…, Treatise: On Baptism, Question One: On the Sacra…, Article I: On the Institution of Baptism · Vol. III, Special Moral Theology: On…, Treatise: On Baptism, Question Two: On the Effects of Baptism

The remote matter of Baptism is water; but the proximate matter is the washing itself.

n. ¶2.

I. On the Remote Matter

n. ¶1453.

Principles. I. The VALID matter of Baptism is natural or elemental water. It is of faith, as is established from the Councils, especially from Trent, sess. 7, can. 2, on Baptism: "If anyone shall say that true and natural water is not of the necessity of Baptism, and therefore shall twist to some metaphor the words of Our Lord Jesus Christ, Unless anyone shall have been born again of water and the Holy Spirit: let him be anathema."

Hence: 1. Matter certainly valid is: 1. water of springs, wells, the sea, rivers, lakes, ponds, cisterns, and rainwater; and thus any simple and pure water which retains the proper species of water; nor does it matter whether it is cold or warm, from the Roman Ritual; 2. water resolved from snow, ice, and hail; 3. sulphurous or mineral water; 4. water flowing in stormy weather from a wall, leaves, etc.; 5. turbid water mixed with another thing, provided water is the predominant matter; 6. dew, and water collected from condensed vapors, for example on the lid of a pot; 7. water simply distilled, roses or other leaves having been infused in the water.²⁶

Matter certainly invalid is: 1. blood, milk, wine, urine, phlegm, saliva, sweat, tears; 2. juice expressed from flowers, herbs, and roots.¹
Doubtful matter is: 1. broth and lye; 2. water from dissolved salt; 3. thin beer, thin ink, water flowing from a vine or other trees, and ice or snow not melted; 4. water drawn out by chemical art from flowers, plants, roots, wine, or oil; 5. one or another drop of water.²

n. ¶1454.

II. The LICIT matter of Baptism is clean water alone, and in solemn Baptism it must moreover be consecrated. The reason is that this is required both from the prescription of the Church and on account of reverence for the Sacrament.³

Hence: 1. He commits sacrilege who without necessity uses impure, turbid, or muddy water, although natural. 2. He sins gravely against the precept of the Church who does not use consecrated water in solemn Baptism. 3. If the consecrated water has been corrupted, natural water is to be preferred; but if time is sufficient, new water should be consecrated by the brief formula, as is contained in the Ritual. Thus from the Response of the Holy Office, April 17, 1839.⁴ 4. In private Baptism, unconsecrated water is probably licit; nevertheless care must be taken that at least blessed or lustral water be employed, for greater decency.⁵

n. ¶1455.

III. In cases OF NECESSITY, when certainly valid matter is lacking, doubtful matter is to be employed, but with this CONDITION added: "If this matter is sufficient"; for then even a slight probability concerning the value of the matter suffices (see nn. 82 and 1407). But if one so baptized survives, once a supply of matter certainly valid has been had, he must again be baptized under this condition: "If thou art not baptized, I baptize thee, etc."⁶

n. ¶3.

II. On the Proximate Matter

n. ¶1456.

Principles. I. For the validity of Baptism there is required a true WASHING of the body through water: that is, such an application of water as, in moral estimation, is necessary that a man be said truly washed or bathed.⁷

Whence there is required: 1. That water immediately touch the body of the one to be baptized. Therefore Baptism is invalid if, the child not yet having been born, the body of the mother is washed; likewise, if the water touches only the garments of the one to be baptized; but doubtful, if only his hair, or the afterbirth. 2. That it be done on the head, as is becoming, because in it all the senses flourish, or at least, as is very commonly taught, on another notable part of the body, for example on the shoulders or on the breast. Whence, if from necessity Baptism has been conferred on a less notable part, for example on the hand, fingers, or foot, it must altogether be repeated under condition; nay more, the same seems to be done for caution, even if Baptism has been conferred on a notable part; "because, from St. Thomas,⁸ in none of the exterior parts does the integrity of life consist as in the head." 3. That the contact of water be successive, namely in such a way that either water is applied successively to the body, or the body to water. Hence Baptism would be doubtful if the one to be baptized were thrown into water from which he did not emerge. 4. That there be a quantity of water truly sufficient for washing: therefore he would validly baptize who would put the one to be baptized under water flowing from a roof and would pronounce the form; but, according to the common opinion, he would not validly baptize if he touched the body of the one to be baptized with only one or another drop. Baptism conferred thus, especially if the drop has not flowed, would be altogether doubtful. Yet if the one baptizing, by motion of a moistened finger, were to wash a part of the body of the one to be baptized, authors commonly hold such Baptism as certain, although not a few still doubt concerning its validity.⁹

For validity it makes no difference whether the washing is done by immersion, or by sprinkling, provided water flows; whether by threefold or single infusion.¹⁰

n. ¶1457.

II. With respect to LICEITY, the manner of washing which is used in individual Churches must be observed, and indeed generally under grave obligation. The Greeks indeed retain threefold immersion, which they can also employ while they stay among Latins, as is established from Benedict XIV's Constitution Etsi pastoralis. But the ROMAN RITUAL has these things: "The priest takes baptismal water with a small vessel or pitcher, and from it pours three times over the head of the infant in the manner of a cross, and at the same time pronouncing the words, says distinctly and attentively only once: N... I baptize thee in the name of the Father, he pours the first time; and of the Son, he pours the second time; and of the Holy Spirit, he pours the third time." But where there is the custom of baptizing by IMMERSION, for example in the Milanese Church, the priest receives the infant, and taking care lest he be injured, cautiously immerses his head, and baptizes by threefold immersion, saying only once: N... I baptize thee, etc.¹¹

The threefold washing, outside the case of necessity, from the truer opinion, is prescribed under grave obligation; because a rite of this kind is sufficiently grave matter: for in it the mystery of the Most Holy Trinity is expressed. And it must be noticed that the form is not to be ended before the third washing.¹²

Vol. II, Part Third: On the Sacrame…, Tr. II, Ch. I, Art. II, § 2. On the Form of Baptism

n. ¶1458.

I. The valid and legitimate FORM of Baptism in the Latin Church is: I baptize thee in the name of the Father, and of the Son, and of the Holy Spirit.¹³

Thus the Council of Trent defined according to the words of the Lord Himself (Matthew 28:19): "Going therefore teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." Among the Greeks it is equivalently said: The servant of Christ is baptized in the name of the Father, etc. This form is valid from the Instruction of Eugene IV to the Armenians; but it is licit only in the Greek Church.¹⁴

n. ¶1459.

II. That, in a variation of the form, the validity of Baptism may be discerned from invalidity, attention must be paid to whether the substance of the sense remains or not. Now, the substance requires that there be expressed: 1. the person baptizing, at least in the act exercised; 2. the person baptized; 3. the action of the one baptizing; 4. the invocation of the Most Holy Trinity expressing both the unity of the divine nature and the distinction of the Persons, and more probably with the proper words.¹⁵

Hence it follows: 1. The form is VALID per se, although illicit at least venially, if a Latin uses the words of the Greeks; if the language is changed, although it is better for lay persons, especially women, to use the vernacular tongue, to avoid the danger of erring; if synonymous words are substituted, for example "I bathe thee, wash, dip, etc."; if the words are corrupted at the end, because Pope Zacharias declared valid this form employed from ignorance of the Latin tongue: "I baptize thee in the name of the Fatherland, and Daughter, and Holy Spirita"; likewise, if the word I is omitted, because the sense is still rendered sufficiently, though otherwise in a vernacular tongue, for example in French, English, German; or the conjunction and, provided it is set before the third Person; likewise if one says "with the name of the Father, etc.," from the decision of the S. C. C., May 24, 1823.¹⁶ The form is also valid if words not corrupting the sense are added, for example if someone should say: "In the name of the almighty Father" or "who created thee, etc."; or if transpositions are made: "In the name of the Son and of the Father, etc."; because the name of Father of itself sounds as being the principle of the Son, and therefore there the confession of the Most Holy Trinity is still right substantially; nor does it obstruct that the minister errs internally concerning the faith, because internal error does not prejudice the value of the Sacrament.¹⁷ We have said per se; because, as St. Thomas notices, if someone, by so changing the form, intended to introduce another rite, he would no longer intend to do what the Church does, and thus the Sacrament would be invalid.¹⁸

INVALID is this form: "I anoint thee in the name, etc.," or "I baptize in the name, etc."; because the word thee, or an equivalent, is of the essence.¹⁹ Likewise, if someone should say: "I baptize thee in Father and Son, etc.," or "with Father and Son, etc."; or "in the name of the Father through the Son"; or "in the names of the Father, etc."; because these and similar things either signify diversity of divine nature, or do not express its unity sufficiently. Likewise, if he should say: "In the name of the greater Father and of the lesser Son"; for thus the truth of the Sacrament would openly be taken away. Likewise, if someone were to use these words: "I baptize thee in the name of God," or "in the name of Christ." Nor do the things which are read in Acts 8:12 obstruct; because, according to the more probable opinion, there by the name of Christ is understood Baptism instituted by Christ, in distinction from the baptism of John.²⁰
DOUBTFUL is the form of Baptism: "In the name of the Most Holy Trinity," or "in the name of God one and triune," or "in the name of the three Persons"; indeed, according to several, it would certainly be invalid. Likewise Baptism conferred "In the name of the Begetter and of the Begotten and of the One Proceeding from both" must be held doubtful, from St. Thomas, because the common names must more probably be used. Likewise, if someone says: "In the name of the Father, in the name of the Son, etc."; because, although this repetition more probably does not change the sense, nevertheless the opposite opinion is not altogether improbable.²¹ Likewise, the omission of the word in introduces some doubt concerning value; and much more the total omission of the word and, if namely one says: In the name of the Father, Son, Holy Spirit.

But if someone should add the name of the Blessed Virgin Mary to the names of the three Persons, St. Thomas says²² that, if he did this with a heretical mind, intending to confer Baptism in the name of the Virgin as in the name of the Most Holy Trinity, it would be invalid; because the true confession of Divinity would be perverted. Otherwise, if some rustic should add the name of the Virgin only from intrusive devotion.

Note. The pastor must take care, says the ROMAN RITUAL, that the faithful, especially midwives, know and observe well the right rite of baptizing.²³

Konings, Theologia Moralis

Anthony Konings, C.SS.R. — 2 passages

Vol. II, TREATISE ON BAPTISM, Ch. I, PROPERTIES, AND NECESSITY OF BAPTISM

n. ¶1249.

1249. - The word Baptism or Baptisma signifies the same as immersion and washing; hence Baptism is also called a washing, because it wipes away sins.

Baptism is defined: the Sacrament of regeneration through water in the word. Thus the Roman Catechism; or: It is the first Sacrament of the New Law, and the one most necessary, instituted by Christ for the spiritual regeneration of man.

From the Baptism of water, which is called fluminis, there is distinguished the Baptism flaminis and of blood, by which Baptism properly so called can be supplied, if this is impossible. The former is an ardent desire, at least implicit, of receiving Baptism of water with full conversion to God, namely with contrition or perfect charity. The latter is the shedding of blood, or death borne for the Faith, or for another Christian virtue, in adults probably with contrition or perfect charity. But only Baptism of water is properly called Baptism in reality. Baptism flaminis and of blood are called Baptisms in vow. Yet Baptism of blood is more excellent than Baptism flaminis, because 1° this latter does not always, as the former does, take away every debt of punishment, and because 2° the former produces its effect almost ex opere operato, i.e. although not so strictly as the Sacraments, nevertheless from a certain privilege by reason of the imitation of the Passion of Christ; for otherwise it would not have profited the Holy Innocents, whom nevertheless the Church honors as martyrs.¹ But only Baptism fluminis imprints character, and renders man capable of receiving the other Sacraments.

n. ¶1250.

1250. - The principal effects of Baptism are numbered as three, namely: 1° remission of original sin and of actual sins, if there are any, through the infusion of sanctifying grace, to which is added the habit of all the virtues;² 2° total remission of eternal punishment and temporal punishment due for sins, but not liberation from the penalties of the present life, which nevertheless by virtue of Baptism will be taken away from the just in the Resurrection, when this mortal thing will put on immortality;³ 3° the impression of character, by which the baptized person is marked as a son of God and coheir of Christ, and is rendered incapable of receiving Baptism again. It is clear as regards the first from Trent, Session 5, in the Decree on original sin; as regards the second from Trent in the same place, and from the Council of Florence in the Decree for the Armenians; as regards the third, from the Council of Florence in the same place, and from Trent, Session 7, on Baptism.

Therefore Baptism is as the gate of the Church and of the kingdom of heaven. Hence if someone has not been validly baptized, he can validly receive no other Sacrament.

Baptism of water in reality or in vow, at least implicit, from divine institution is altogether necessary for salvation by necessity of means. It is clear from the words of Christ:⁴ Unless a man has been born again of water and the Holy Spirit, he cannot enter into the kingdom of God. - And from Trent.⁵

Merkelbach, Summa Theologiae Moralis

Benedict Henry Merkelbach, O.P. — 58 passages

Vol. III, Special Moral Theology: On…, Treatise: On Baptism

n. 111.

Introduction

111. The first sacrament is Baptism, preceding all the others in the order of reception and of necessity, as that by which we are regenerated unto spiritual life. It is called from the Greek word βαπτίζω, which properly signifies the same as to immerse, to dip, to wash (plonger, laver; - dompelen, dopen); whence it signifies washing, and is used in various senses, even in the Scriptures, whether for common washing (Judith XII, 7), or for legal and ritual washing (Neh. IV, 23; Mk. VII, 4; Heb. IX, 10), or for the baptism of John (Mt. III, 7, 11), or finally for Christian baptism (Mt. XXVIII, 19; Mk. XVI, 16). Metaphorically, however, it is used for a great affliction, as for the Passion of Christ (Luke XII, 50; Mk. X, 38), and for the copious outpouring of the grace of the Holy Spirit (Acts I, 5).

n. 111.

In the stricter and theological sense, however, it is taken for the sacrament of regeneration through the laver of water and the express invocation of the Most Holy Trinity.

112. Baptism is defined: A sacrament of the New Law instituted by Christ the Lord, in which, through the washing of water imparted by a minister under the invocation of the Most Holy Trinity, man as wayfarer is regenerated unto supernatural and divine life and is joined to the Church. In this definition there is indicated:

The genus to which Baptism pertains: a sacrament of the New Law,

The author of Baptism, or the principal efficient cause: instituted by Christ the Lord,

The matter: in which through the washing of water,

The form: under the invocation of the Most Holy Trinity,

The ministerial cause: imparted by a minister,

The subject: man as wayfarer,

The effect, both principal, or grace: is regenerated unto supernatural and divine life; and secondary, or character: and is joined to the Church.

113. Baptism has been designated by various names:

From the matter it is called the laver (λουτρόν) of water (Eph. V, 26), the sacrament of water, the generative wave, the river of living water.

From the form, the seal (σφραγίς; II Cor. I, 22), the sign or sealing of faith, the sacrament of faith, the sign of the Most Holy Trinity.

From the effect: the laver of regeneration and renewal (Tit. III, 5; Hermas, sim. IX, 16), the washing away of sins (Acts XXII, 16), and illumination (φωτισμός: II Cor. IV, 4, 6; Heb. VI, 4), especially among the Greeks.

114. Division of the treatise. - The treatise is divided into five questions:

On the sacrament of Baptism itself: a) on its institution, b) on the matter, c) on the form.

On the effects of Baptism.

On the necessity of Baptism.

On the minister of Baptism.

On the subject of Baptism, namely, on those to be baptized: a) adults, b) children, c) children of non-Catholics, d) the unborn, e) abortives, f) monsters, and g) those to be rebaptized under condition.

There is added an appendix on the ceremonies of Baptism.¹

¹ Besides the general works on the Sacraments, the special works on Baptism can usefully be consulted: St. Thomas, III, q. 66-71, with the commentaries of Cajetan, Sylvius, and Billuart; - likewise Suarez; - among more recent writers: Tanquerey in dogmatic and moral theology; De Smet, De Sacramentis in genere, Baptismo et Confirmatione; - dogmaticians such as Billot, Van Noort, and Hugon; - historians and cultivators of positive science: Corblet, Histoire dogmatique, liturgique, archéologique du Sacrement de Baptême; Ermoni, Le Baptême dans l'Église primitive; Dict. de Théol., art. Baptême; Imposition des mains; Coppens, L'Imposition des mains et les rites connexes; d'Alès, De Baptismo et Confirmatione; for practical questions, St. Alphonsus and the modern manuals known to all; among canonists, Cappello, Tractatus canonico-moralis de Sacramentis, I; Claeys-Bouaert and Simenon, Manuale Iuris Canonici.

Vol. III, Special Moral Theology: On…, Treatise: On Baptism, Question One: On the Sacra…, Article I: On the Institution of Baptism

St. Thomas, III, q. 66, a. 1 and 2.

n. 115.

115. State of the question. - The Reformers admitted that Baptism had been instituted by Christ, but they denied the power of the sacrament, since they said that it availed only for exciting faith, and consequently that the baptism of John had the same force as the Baptism of Christ. Liberal Protestants and Modernists, however, deny that Christ instituted Baptism.

n. 115.

For they contend that Christ founded a merely spiritual religion without external rites, and that Christians borrowed the rite of Baptism from the Jews or Greeks; - or they assert that Christ retained the baptism of John as a symbol of purification and penance, but that the primitive Christian community joined to baptism the nature and necessity of a sacrament. Hence proposition 42 of the Modernists was condemned: "The Christian community introduced the necessity of baptism, adopting it as a necessary rite and attaching to it the obligations of Christian profession."

n. 115.

Against these, all Catholics hold as a dogma that the sacrament of Baptism was instituted by Christ Himself, although they think differently concerning the time of its institution.

n. 116.

116. Thesis. Baptism is a true sacrament instituted by Christ, essentially diverse from the baptism of John. - It is of faith: the first from the Council of Trent, sess. 7, de Sacr., can. 1, confirming the Council of Florence; the second from the same session, de Bapt., can. 1.

n. 116.

It is proved: 1. From the words of Christ, who indicated all the elements of a sacrament: a) He attributed to Baptism the power of regenerating man and of opening the kingdom of God (John III, 5); b) He determined the matter, namely washing, and the form, the invocation of the Most Holy Trinity (Mt. XXVIII, 19); c) He instituted it in perpetuity (ibid., 20), and established a universal law necessarily to be observed for obtaining salvation (John III, 5; Mk. XVI, 16).

n. 116.

From the practice of the universal Church from the beginning: from the very day of Pentecost the rite of Baptism is used by the apostles for the remission of sins (Acts II, 38, 41; VIII, 12, 38; XVI, 14-15, 33), which they minister in the name or authority of Jesus (II, 38; VIII, 16; XIX, 1-5), and which is imposed upon all as a condition of aggregation to the Christian community, even upon Paul, who had received a mission from Christ (IX, 18), upon Cornelius, who visibly received the Holy Spirit (X, 44-48), and upon those who had received the baptism of John (XIX, 1-5). This rite the Church always retained as necessary, as is already witnessed by the Didache VII; Ep. Barn. XI; Hermas, sim. IX, 16; Justin, Ap. I, 61. These things cannot be explained unless Baptism had been instituted by Christ Himself; which besides the Evangelists openly testify (Mt. XXVIII, 19; Mk. XVI, 16; John III, 5).

117. Baptism seems to have been instituted when Christ was baptized by John (Mt. III, 16 sq.).

For then, according to St. Thomas, a. 2, by the contact of His flesh, in the presence of the manifestation of the Most Holy Trinity, He conferred upon water its sacramental signification and power of sanctifying; yet its definitive efficacy He conferred by His death and Passion, in whose power the sacraments operate; finally, by a preceptive command He imposed Baptism upon all before the Ascension (Mt. XXVIII, 19).

There are, however, those who think otherwise:

a) Some, such as Alexander of Hales, say that Baptism was instituted only after Christ's resurrection; but this does not seem to be admitted, both because Christ and the apostles baptized while Christ was living (John III, 22; IV, 1-2), which would be less well understood of the baptism of John; and because the apostles would have received the Eucharist and Order before Baptism, which does not seem fitting.

b) Others, such as St. Bernard and Estius, say that Christ instituted Baptism by saying to Nicodemus: Unless someone has been born again of water... (John III, 5); but He does not seem to have instituted the sacrament in a private conversation.

c) Finally others, such as many Scotists, Suarez, the Wirceburgenses, and Pesch, indicate the time at which Christ sent the apostles to preach (Mt. X, 1-10; Luke IX, 1 sq.; Mk. III, 15; VI, 7); but no positive foundation is assigned for this assertion.

n. 118.

118. Observation. - "In the sacrament of Baptism three things are to be considered: namely, something which is sacrament only; something which is reality and sacrament; and something which is reality only. Sacrament only is something visible existing exteriorly, which, namely, is the sign of an interior effect: for this pertains to the notion of a sacrament; but the exterior thing set before the sense is the water itself, and its use, which is washing... done under the prescribed form of words. But the reality and sacrament is the baptismal character, which is the reality signified by the exterior washing; and it is the sacramental sign of the interior justification which is the reality only of this sacrament, namely, signified and not signifying" (a. 1).

Vol. III, Special Moral Theology: On…, Treatise: On Baptism, Question Two: On the Effects of Baptism

St. Thomas, III, q. 69, and q. 66, a. 9.

130. The effect of the sacrament of Baptism, even in infants, is regeneration and renewal in spiritual life, or birth unto a new supernatural life, by which man is configured to the death and resurrection of Christ, and therefore a) dies to sin, and b) lives to God. This the Scriptures proclaim: the first in Acts II, 38; XXII, 16; I Cor. VI, 9-11; Rom. VI, 3-6; the second in John III, 5-6; Tit. III, 5; Rom. VI, 4-11; and the Fathers celebrate it from the beginning. Whence Baptism:

A. negatively: In all those not placing an obstacle, it removes every sin, and therefore causes

the remission of original sin, for which it was principally instituted;

Diss. II, Chapter I — The notion of Baptism, and its matter · Diss. II, Chapter II — On the form, and on the threefold Baptism

the remission of every actual sin, if they have committed any, whether mortal or even venial;

…and 18 more passages — all of them are listed on the topic page.

Merkelbach, Pastoral Questions

Benedict H. Merkelbach, O.P. — 21 passages (filed under the subtopics)

Merkelbach, Pastoral Questions, II. Questions Concerning E…, II. Embryological Question…, Question Six: Concerning Those to Be Rebaptized Under Condition

n. ¶1059.

I. Baptism can and must be repeated under condition whenever there is some positive, serious, and prudent doubt, not to be despised, concerning its validity, founded on reasons of some gravity, not on scruples; e.g., as always happens when Baptism has been conferred in the uterus, the head not yet having been emitted (can. 746, § 2 and 5). Otherwise it cannot be repeated without grave sin. For in the first case the law of charity of procuring eternal salvation prevails over the law of religion which forbids exposing the sacrament to nullity; in the second case it is sacrilege to administer the sacrament to one incapable.

n. ¶1060.

Because of the practical importance of the matter in the sacred ministry, it may be pleasing to apply these principles not only to Baptism administered by a lay person in necessity from an embryological event or because of another danger, but, so that they may be more fully manifest, universally to all the various other cases which occur.

n. ¶1061.

II. According to the principles enunciated, of themselves children baptized by midwives, physicians, or the faithful are not to be rebaptized; but in practice they are rather often to be rebaptized, because some suspicion is generally present, unless the testimony of the baptizer is confirmed by the testimony of educated witnesses, even of one wholly trustworthy witness, or unless the baptizer himself is wholly trustworthy. Therefore, where a wholly serious person, even a mere midwife, who is trustworthy, circumspect, and instructed in the rite of baptizing, asserts that the infant was rightly baptized by her, there would not be reason for serious doubt about the validity of Baptism; nevertheless trust is not easily to be given to the declarations of midwives, because they do not dare confess that they baptized badly lest they lose the confidence of the parents, or because, on account of agitation, or sometimes also of drunkenness, they were not in possession of themselves at that moment.

n. ¶1062.

An examination is to be instituted concerning such Baptism, unless someone is certain that he cannot arrive at certitude, or knows that the manner of acting of the baptizer is doubtful, or the parish priest who examined the matter, or another trustworthy person, testifies that the Baptisms conferred are to be held doubtful, etc. In this examination one must ask:

n. ¶1063.

a) who baptized and in what circumstances; for if Baptism was conferred by a person who is accustomed to be anxious, disturbed, and perplexed, or if Baptism was conferred by a prudent person but in more difficult circumstances, in which, because of the danger of a sudden case, all things had to be done hastily and in disturbance, there is more easily room for doubting;

n. ¶1064.

b) what form he pronounced, and whether he pronounced it vocally, and not only in the mind;

n. ¶1065.

c) what water and how much water he poured out, and where;

n. ¶1066.

d) whether he at the same time uttered the form and washed;

n. ¶1067.

e) what intention he had.¹

¹ The examination will be chiefly about the matter and form, because a right intention is presumed, unless there is a special reason for doubting.

n. ¶1068.

III. Exposed children are to be baptized under condition, even if a note is attached attesting their Baptism, unless certain knowledge is had of the person by whom the note was written, or unless it indicates who baptized. Whence can. 749: "Exposed and found infants, unless, the matter having been diligently investigated, their Baptism is established, are to be baptized under condition."

n. ¶1069.

IV. One who was educated among Christians and does not have testimony of Baptism, written or oral, generally can be judged and is presumed baptized in a region where all are altogether baptized. If nevertheless serious doubt, from positive indications, arises because of some circumstance, e.g., because the parents, indifferent or negligent, or wandering, or altogether disturbed, led their life at the time of birth, etc., let him be baptized under condition.

n. ¶1070.

V. An examination is to be instituted, the bishop having been consulted, concerning Baptism conferred by a heretic or schismatic.

n. ¶1071.

But if:

n. ¶1072.

it has been judged valid, it is not renewed, but the abjuration or profession of faith is received before two witnesses, and absolution from censures in the external forum is given by the bishop or by a cleric specially delegated for this, and the sacrament of Penance is administered.

n. ¶1073.

If Baptism has been invalid, let it be conferred again absolutely,² and no abjuration is made, nor is confession made, nor is absolution given.

² Thus in order to reception into the Church; for as Noldin notes, Th. M., III, n. 75, in the case of a mixed marriage Baptism is not repeated under condition if someone would wish to remain in heresy: for in order to marriage certitude concerning the validity of the Baptism received is not required (S. Off., 13 Apr. 1878).

n. ¶1074.

If Baptism is doubtful, or if no inquiry can be instituted or nothing can be learned concerning the validity of the sacrament, it is to be presumed doubtful and repeated under condition (S. Off., 20 Nov. 1878). In this case this order is to be observed:

n. ¶1075.

a) abjuration or profession of faith, with absolution from censures in the external forum, for those of puberty;

n. ¶1076.

b) hearing of sins, and excitation to contrition;

n. ¶1077.

c) conditional Baptism;

n. ¶1078.

d) confession summarily repeated and conditional absolution (Instr. S. Off., 20 Jul. 1859 and 2 Dec. 1874).

n. ¶1079.

VI. Epilogue. These are the most certain principles and safest safeguards which our mother, the Church, places before the eyes of ministers of the sacraments and inculcates. In the course of the ages, as vindicator of morality and justice, she has protected human life; but much more, indefectibly, as the best mother, has she shown herself solicitous for the eternal life of men. Mindful of her doctrine, and relying upon salutary principles, priests will labor, as much as is theirs, watchful over the salvation even of every smallest creature of God, for the building up of the body of Christ and the flowering of the kingdom of God.

Sabetti-Barrett, Compendium of Moral Theology

Aloysius Sabetti, S.J., and Timothy Barrett, S.J. — 1 passage

Vol. II, Tr. XII, Ch. I, Properties, and Necessity of Baptism

n. 653.

Baptism is defined according to the Roman Catechism: the Sacrament of regeneration through water in the word; and it is the first sacrament of the new law, and most necessary, instituted by Christ for the spiritual regeneration of man.

Thus the new Code:

§ 1. Baptism, the gate and foundation of the Sacraments, necessary for all unto salvation in reality or at least in vow, is not validly conferred except through the washing of true and natural water with the prescribed form of words.

§ 2. When it is ministered with all the rites and ceremonies which are prescribed in the ritual books being observed, it is called solemn; otherwise non-solemn or private (Can. 737).

From Baptism of water, which is called of the stream, there is distinguished Baptism of the Spirit and Baptism of blood, by which Baptism properly so called can be supplied, if the latter is impossible. The former is full conversion to God through contrition or perfect charity, insofar as it contains either an explicit or at least implicit will of receiving Baptism of water, according as the notion of this Baptism is or is not present to the mind of him who is thus converted to God. But the latter is the shedding of blood, or death, endured for the faith or for another Christian virtue. But only Baptism of water is properly called Baptism in reality; Baptism of the Spirit and Baptism of blood are called Baptisms in vow.

The principal effects of Baptism are numbered as three, namely: 1st. the remission of original sin and of actual sins, if there are any, through the infusion of sanctifying grace; 2nd. the total remission of eternal and temporal penalty due to sins; 3rd. the impression of a character, by which the baptized person is marked as a son of God and co-heir of Christ and is rendered incapable of receiving Baptism again. All these things are clear from the Council of Trent, sess. 5, in the decree de peccato orig.; and sess. 7, de Baptismo; and from the Council of Florence in the decree for the Armenians.

Baptism of water in reality or in vow, as this has been explained, from divine institution is altogether necessary for salvation by necessity of means. This is clear both from the words of Christ, John iii, 5: "Unless someone has been reborn from water and the Holy Spirit, he cannot enter into the kingdom of God"; and from the Council of Trent, sess. 7, can. 6, de Baptismo: "If anyone shall have said that Baptism is free, that is, not necessary for salvation, let him be anathema." - Cf. De Augustinis, art. 5, p. 354.

By Baptism a man is constituted in the Church of Christ as a person with all the rights and duties of Christians, unless, as concerns rights, an obstacle stands in the way, impeding the bond of ecclesiastical communion, or a censure imposed by the Church (Can. 87).¹

¹ Cf. Addenda, p. 1146, n. 119.

Concina, Compendium

Daniele Concina, O.P. — 10 passages

Diss. II, Chapter I — The notion of Baptism, and its matter

n. I.

I. QUESTION I. What is the Baptism of the new law? ANSWER. It is, says the Tridentine Catechism, part 1, chapter 1, § 5, the sacrament of regeneration through water in the word. This definition in few words sets forth the matter, the form, and the property of Baptism. That Baptism is the sacrament of regeneration is established from the Gospel. In the word is set the form of the sacrament. St. Thomas, III, q. 66, art. 1, hands down this description of Baptism: It is a sacrament by which a man is outwardly washed and spiritually regenerated through water under the form of words prescribed by Christ. Each definition comes back to the same thing.

n. II.

II. QUESTION II. What is the matter of Baptism? ANSWER. Twofold: remote and proximate. Of the former now; of the latter below. Natural water alone is the remote matter of Baptism, as is had in John 3: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. Why Christ the Lord chose water rather than another liquor no true reason can be assigned beyond the divine will. Many congruences the Fathers assign — Ambrose and Jerome — which St. Thomas recounts, III, q. 66, art. 3.

n. III.

III. QUESTION III. Is the ancient usage to be approved by which the Roman Church consecrates the water serving for Baptism? ANSWER. That this sacred custom is ancient the Fathers prove — Basil, Cyril, Cyprian, and others. See the testimonies in Vol. VIII, Book 2, dissertation 1, chapter 2.

n. IV.

IV. QUESTION IV. What water is to be called natural? ANSWER. That natural water alone is the matter of Baptism all Catholics affirm. What is to be called natural water the Roman Ritual published by order of Gregory XIII answers: it is the water of springs, wells, the sea, rivers, lakes, ponds, and marshes, and rain-water; and let it be simple and pure of whatever kind, which retains the proper species of water: nor does it matter whether it be cold or hot: but it is not artificial water, such as is expressed or distilled from roses, flowers, herbs, or like things, nor any other liquor whatsoever. In how many ways natural water can be corrupted St. Thomas explains, III, q. 66, art. 4. For the rest, there is no need of philosophers' disputations; the common judgment of men suffices for discerning natural water.

n. V.

V. They dispute whether one drop of water or another suffices for Baptism. But these disputations are vain. That quantity of water is necessary which suffices for washing. But one drop or another does not truly wash. Water melted from salt I should not reckon, outside the case of necessity, to be matter of Baptism; but well indeed water resolved from snow, ice, frost, or the dew of heaven, as the common opinion teaches. But snow itself, ice, and hail, since they are not a matter apt for washing, are not matter of Baptism. Nor is water which flows from the vine or from other trees an apt matter of Baptism, because it is not natural water. Lye and broth, if they be not thick but diluted, are water apt for baptizing, as St. Thomas teaches in the place cited.

n. VI.

VI. QUESTION V. What is the proximate matter of Baptism? ANSWER. It is the use of water, by which the body is washed. A threefold manner of washing has obtained: by immersion, by infusion, and by aspersion. Immersion was first threefold, afterwards simple obtained. In the early centuries of the Church the discipline of triple immersion flourished, and in the thirteenth century it still obtained. About the fourteenth century the usage obtained of baptizing by aspersion or infusion. In whatever manner Baptism be conferred — whether by immersion, or by infusion, or by aspersion — it is valid. Nevertheless the rite of one's own Church is to be observed; and he who without compelling necessity should change it would sin gravely. Such infusion or aspersion ought to be made so that the baptized may according to the common sense be truly said to be washed.

n. VII.

VII. QUESTION VI. Can an infant enclosed in the mother's womb be baptized, the mother's womb being washed? ANSWER. If no member of the infant appear, it can in no way be baptized, and the Baptism conferred would be null. See St. Thomas, III, q. 68, art. 2, reply 4, and the Roman Ritual. Wherefore false is the opinion of some, whom Leander cites, namely that Baptism is valid conferred upon an infant enclosed in the mother's womb by the art of a midwife who introduces water into it with her hand. For the validity of Baptism it is required that either the whole or some part of the body of the infant to be baptized appear from the woman's belly. An infant wrapped in the skin of the afterbirth, if danger of death threaten, is to be baptized, the membrane being broken; if no danger of death press, the infant, being stripped of this skin, is to be baptized. It does not suffice that the hair or the clothes be washed, but some part of his body ought to be washed.

n. VIII.

VIII. If anyone, on account of scarcity of water, should cast a boy near to death into a well or a river that he may baptize him, and utter the form, the Baptism is valid. Since the word, the element, and the minister's intention are had. Valid also is Baptism administered with poisoned or with boiling water, and with the intention of killing the infant, provided there be present the intention of baptizing and the due form be observed. All these things nevertheless cannot lawfully be done: for evils are not to be done that goods may come.

n. IX.

IX. QUESTION VII. Is it lawful to cut open the womb of a woman despaired of as to health, that the infant may be baptized? ANSWER. Fr. Comitolus, Book 1, question 14, says that this can be done, because the eternal salvation of the infant is to be preferred to the bodily life of the pregnant mother. But St. Thomas, to whom theologians commonly subscribe, teaches the opposite, 3, question 68, article 11, reply 3, where he says: Evils are not to be done that goods may come: Romans 3. And therefore a man ought not to kill a mother that he may baptize the child. If nevertheless the mother shall have died, the offspring living in the womb, she ought to be opened, that he may be baptized. That saying — the eternal salvation is to be preferred to the life of the body — does not infer that anyone can inflict bodily death upon himself or upon others, but it pertains to this, that for another's eternal salvation death is sometimes to be sustained.

Diss. II, Chapter II — On the form, and on the threefold Baptism

n. VII.

VII. QUESTION V. Of how many kinds is Baptism? ANSWER. Threefold: of water, of the Spirit, and of blood. The Baptism of water is the sacrament hitherto explained. That of the Spirit is perfect contrition with the desire of Baptism. That this baptism suffices for salvation, when the Baptism of water cannot be had, all teach. The Baptism of blood, or martyrdom, excels the Baptism of water and of the Spirit, not by reason of the sacrament, but by reason of charity and grace, since the Baptism of water alone is a sacrament. But the Baptism of blood includes the Baptism of the Spirit, but not conversely. Wherefore all affirm that in adults martyrdom supplies for the Baptism of water. The same they affirm in respect of little ones. For of the little ones slaughtered by Herod the Church sings: Whose heralding the Innocents confessed as martyrs not by speaking but by dying.

Bontempi, Palladium Theologicum V

Gaudentius Bontempi of Brescia, O.F.M. Cap. — 5 passages (filed under the subtopics)

Tr. V, Disputation I: On Fortitude, Q. III, Doubt II: Whether the baptism of infants can be supplied by martyrdom