61. Baptism
17. Nature and Institution
In a strict sense, Baptism is a sacrament instituted by Christ, in which, through the washing with water and by invoking the three divine Persons, the spiritual regeneration of humanity is achieved. The Roman Catechism defined Baptism as “the sacrament of regeneration by water in the word.”1
“In Baptism, our Father God has taken possession of our lives, has made us share in the life of Christ, and has given us the Holy Spirit.”2
17a) Name
The word baptism comes from a very similar Greek term meaning “immersion,” “bathing,” or “washing.” In the New Testament, to baptize usually means “to wash,” “to clean with water.” Through immersion, the catechumen is symbolically buried in the death of Christ, and resurrected with him (cf. Rom 6:3–4; Col 2:12) as “a new creature” (2 Cor 5:17).
Baptism is also called the washing of rebirth and renewal by the Holy Spirit (cf. Ti 3:5) and illumination, because it enlightens the souls of those who receive it.3
17b) Baptism Prefigured in Sacred Scripture
The mystery of Baptism was prefigured in some events of the Old Testament:
o Water is seen as the source of life. At the beginning of the world, “the Spirit of God was moving over the face of the waters” (Gn 1:2).
o Noah’s ark is a type of salvation through Baptism.
o Seawater is also a symbol of death and the mystery of the cross. Through the waters of the Red Sea, Israel was led out of slavery.
o After crossing the Jordan River, the people of God entered the Promised Land, a symbol of eternal life.
o The most important of the prefigurations is the Baptism of Jesus in the Jordan. With his Passion and Death, the waters of Baptism were available for all humanity. The flow of water and blood from his pierced side are symbols of Baptism and the Eucharist.4
17c) Institution of Baptism
The institution of Baptism by Christ—as with the other sacraments—is a truth of faith.5 There are, however, different opinions about the exact moment of its institution. Christ may have done it when he was baptized by John in the Jordan, in his conversation with Nicodemus, during his public life when the apostles were baptizing, or after his Resurrection when he commanded the apostles to go to all corners of the world and baptize all people (cf. Mt 3:13–17; Jn 3:5, 22; 4:1–2; Mk 16:16).
17d) Baptism in the Church
Since the day of Pentecost, the Church has administered the Sacrament of Baptism as Jesus commanded (cf. Acts 2:38). Baptism always appears united to the profession of faith (cf. Acts 16:31–33).
Through Baptism, the believer shares in Christ’s death, is buried, and is resurrected with him (cf. Rom 6:3–4; Col 2:12). Those who have been baptized have “clothed themselves with Christ” (Gal 3:27).6
18. The Matter and Form of Baptism
With the soaking of water, in Baptism, the incorruptible seed of God’s word produces its life-giving effect (cf. 1 Pt 1:23; Eph 5:26). St. Augustine said of Baptism, “The word is united to the matter [the element of water], and the sacrament is done.”7
The proximate matter of Baptism is the application of water to the body of the candidate, such that anyone could say that a true washing takes place. The present law of the Church requires that this washing be done by way of a triple immersion in water, or by a triple effusion of it, according to the custom of each place.8
In the second case (pouring water on the person to be baptized), the water should be poured over the head, except in some exceptional cases in which this is not possible. The water must touch and flow over the skin.
The remote matter is true and natural water.9 In case of necessity, what is still commonly called and considered water may be used, even if it is mixed with other substances.
The form of Baptism is the words: “(Name), I baptize you in the name of the Father and of the Son and of the Holy Spirit.” The words are different in the Eastern rite of the Catholic Church, but they mean exactly the same thing. They expressly mention the three divine Persons and the action of baptizing and, therefore, are also valid.10 The form of Baptism, as can be seen from the meaning of the words, should be said by the same person applying the proximate matter.
19. Effects of Baptism
Baptism produces a complete spiritual regeneration11 through the following closely related effects:
o The new birth in the Holy Spirit. Baptism brings about the infusion of sanctifying grace with the infused virtues and the gifts of the Holy Spirit.12
o The forgiveness of all sins—original and personal, mortal and venial.13 For the forgiveness of personal sins, the one baptized must have repented of all of them. Otherwise, the Baptism would remain formless and ineffective until that repentance; at that moment, its effects are revived.
o The remission of all punishment due to sin.14 This covers both the eternal punishment (which is always remitted when mortal sins are forgiven and sanctifying grace is infused) and temporal punishment.
o Baptismal character. This is an indelible sign that creates a similarity with Christ and gives the capacity for the reception of the other sacraments.15
o Sacramental grace. This, in the case of Baptism, is sanctifying grace itself, together with the right to receive special helps to exercise the faith, lead a truly Christian life, and worthily receive the other sacraments.
o The incorporation to the Church.16 Baptism makes us sharers in the common priesthood of the faithful. It is also the source of the following responsibilities and duties:
o To belong to Christ
o To profess before humanity the faith that one has received from God through the Church
o To be submissive to others, to serve them, to participate in the apostolate
o To be obedient and docile to the pastors of the Church, to show them respect
It is also the source of the right:
o to receive the sacraments,
o to be sustained with the word of God, and
o to be nourished with the other spiritual helps of the Church.
Nevertheless, some temporal consequences of original sin remain: suffering, sickness, death, weakness, and a certain inclination to sin usually called concupiscence, or fomes peccati.17
The Christian must imitate Christ and suffer with him in order to be rewarded with him. God wants to use these wounds caused by original sin as occasions for us to fight and to merit greater virtue and glory. Only on the day of the resurrection of the body will Baptism show its full power over these scars of original sin, which were not removed in this life.
20. Necessity of Baptism
Baptism is a necessary means for eternal salvation. Jesus Christ affirmed this, absolutely and without exception, in his conversation with Nicodemus: “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God” (Jn 3:5).18
However, with regard to the infusion of sanctifying grace and the forgiveness of sins (but not with regard to the character), “Baptism by water” may be replaced by:
o Baptism by blood or martyrdom, that is, violent death for the sake of Christ. This applies either to those with19 or without the use of reason.20
o Baptism by desire, which is an act of love of God united to the desire—even implicit—of receiving Baptism.21 Therefore, Baptism by desire can be received only by adults with the use of reason, not by children or the insane.
This highlights the importance of baptizing children as soon as possible: In case of necessity, there is no way they can avail themselves of Baptism by desire.22 In fact, except for the special case of Baptism by blood, the Church does not know of any means other than Baptism of water for the forgiveness of original sin in children. Another reason for the early Baptism of children is that it allows the supernatural life (grace, virtues, and gifts) to take root in their souls as soon as possible.
Most theologians teach that children dying in original sin do not suffer the pains of hell, but they do not enjoy the beatific vision either. According to St. Thomas, they enjoy a natural knowledge and love of God.23
21. Minister of Baptism
In a solemn Baptism, all the ceremonies prescribed in the ritual are performed. The minister of solemn Baptism is the bishop, priest, or deacon.24 Its administration is reserved to the parish priest; any other priest or deacon needs his permission to administer it lawfully. This permission is always presumed in case of necessity.25
When some of the ceremonies that are ordinarily prescribed in the ritual are omitted, the Baptism is called private or non-solemn. This could happen in case of a pressing need or danger of death. Private Baptism may be validly administered by any person capable of performing the sacramental sign, that is, of applying the proper form to the proper matter.26 Even a heretic can do it, provided he intends to do what the Church does. For its lawfulness, there should be a cause that makes solemn Baptism impossible. Further, for its administration, the priest should be preferred to the layman, and the Christian to the non-Christian.
22. Subject of Baptism
“Every unbaptised person, and only such a person, can be baptised.”27 No special condition is required of children or those who are permanently deprived of the use of reason. At least habitual intention is required of adults. Specific criteria apply in each case:
o For the Baptism of children, the following principles hold:
o Catholic parents “are obliged to see that their infants are baptized within the first few weeks.”28 The preparation of the parents required by the current ecclesiastical law should not delay the Baptism.
o Baptism should not be administered to children without the consent of their parents or if there is no hope that the child will be educated in the Catholic faith.29
o In danger of death, any unbaptized child who has not yet reached the use of reason may be baptized, even if the parents object.30
o The unborn who are not likely to be born alive and aborted fetuses while still alive can and should be baptized. If there is doubt about their being alive, conditional Baptism should be administered: “If you are alive, I baptize you …”31 At times, this can be done even when the subject is still inside the womb of the mother. It is important that all Catholic medical personnel be familiar with these obligations and the way to fulfill them.
o For the Baptism of adults (by adult, we mean a person who is no longer an infant and has the use of reason32), the following conditions must be met:
o For the validity of the Baptism, the subject should have the intention of receiving it. Intention should ordinarily be explicit, but it may also be implicit, as in the case of a dying and unconscious person who had wanted to be baptized.
o For its lawfulness, the candidate must know the principal truths of the faith (the existence of the One and Triune God, his Incarnation, and the existence of a reward or punishment) and the principal obligations of a Christian.33 In principle, the preparation of catechumens should give them a sufficient knowledge. Furthermore, the candidate should be tested in Christian life during the period of catechumenate and should be sorrowful for any sins committed. In danger of death, however, a promise to observe the commandments of the Christian religion is enough to be baptized.34
Those who were baptized in a heretical sect should not be baptized again when they return to the Church. However, if there are grounds to doubt the validity of that Baptism (by a defect either in the matter or form of the sign or in the intention of the minister), a conditional Baptism should be administered.35
In that case, they should first abjure the heresy and make a profession of faith. Then, they should receive the conditional Baptism: “If you are not baptized, I baptize you …” Afterwards, they should confess their sins and receive a conditional absolution. This is done because, if the first Baptism was valid, the second will be invalid. Thus, they need to be absolved only of the sins committed after the first Baptism. But, if the first is invalid, the second will be valid, and there will be no more sins to be forgiven through confession.
23. The Ceremonies of Baptism
“Though Baptism may be celebrated on any day, it is recommended that normally it be celebrated on a Sunday or, if possible, on the vigil of Easter.”36
In solemn Baptism, the presence of the godparents is required (a man, a woman, or both).37 In the Baptism of a child, parents and godparents jointly assume the responsibility for the child’s Christian education. In the Baptism of an adult, the godparents commit themselves to help that person in his Christian initiation.38
The godparents must be Catholic, have themselves received the Sacraments of Confirmation and First Holy Communion, and lead a Christian life. They must be over 16 years old, have the preparation needed to fulfill their role, and be ready to fulfill it. Godparents are chosen by the catechumen, the parents, or, in their absence, the parish priest or minister.39
The Baptism of children can be celebrated within the Mass. Some of its rites are common to the solemn administration of other sacraments. Others are specific to Baptism: imposition of the name, commitment on the part of parents and godparents to ensure the Christian education of the child, exorcism and pre-baptismal anointing, blessing of the water, renunciation of Satan and profession of faith (made by parents or godparents in the name of the child), Baptism proper, anointing with chrism, and handing on of a lighted candle.40
The name that is given in Baptism should be a Christian name, or at least one that is not foreign to Christian sentiment.41
The Baptism of adults follows a similar rite with logical differences: the catechumen himself does the renunciation of Satan and the profession of faith.42 Usually, the Sacraments of Confirmation and First Communion follow; thus the three sacraments of Christian initiation are received together.43
Footnotes:
1. Roman Catechism, 2.1.4; cf. CCC, 1213–1284.
2. St. Josemaría Escrivá, Christ is Passing By, 128.
3. Cf. CCC, 1213–1216.
4. Cf. Ibid., 1223–1225.
5. Cf. DS 1601.
6. Cf. CCC, 1226–1227.
7. St. Augustine, In Io. Ev., 80,3; cf. CCC, 1228, 1239.
8. Cf. CIC, 854.
9. Cf. DS 802, 1314, 1615.
10. Cf. DS 1314; CCC, 1240.
11. Cf. ST, III, q. 66, a. 9; CIC, 849.
12. Cf. DS 1515, 1530; CCC, 1262–1274.
13. Cf. DS 1515.
14. Cf. DS 1515.
15. Cf. DS 1609.
16. One of the effects of Baptism is building up the body of the Church: cf. ST, III, q. 39, a. 6 ad 4; CIC, 849.
17. Cf. DS 1515.
18. Cf. DS 1618.
19. Cf. ST, III, q. 87, a. 1 ad 2.
20. This is proven by the ancient celebration of the feast of the Holy Innocents.
21. Cf. DS 1524.
22. Cf. DS 1626–27.
23. Cf. St. Thomas Aquinas, In IV Sent. 2.33.2.5; De Malo, 5.3.
24. Cf. CIC, 61.
25. Cf. Ibid., 857, 862.
26. Cf. Ibid., 861.
27. Ibid., 864.
28. Ibid., 867.
29. Cf. Ibid., 868.
30. Cf. Ibid.
31. Cf. Ibid., 871.
32. Cf. Ibid., 852.
33. Cf. Ibid., 865.
34. Cf. Ibid.
35. Cf. Ibid., 869.
36. Ibid., 856.
37. Cf. Ibid., 873.
38. Cf. Ibid., 872.
39. Cf. Ibid., 874.
40. Cf. Ordo Baptismi Parvulorum: AAS 61 (1969) 548; English text in The Rites of the Catholic Church (New York: Pueblo Publishing Co., 1976), p. 197ff.
41. Cf. CIC, 855. The former Code of Canon Law (1817), 761, specified that if the parents were adamant on giving a non-Christian name to the child, the parish priest should add in the registry the name of a saint to that chosen by the parents.
42. Cf. Ordo Initiationis Christianae Adultorum: AAS 64 (1972) 252.
43. Cf. Ibid.; CIC, 866.
In a strict sense, Baptism is a sacrament instituted by Christ, in which, through the washing with water and by invoking the three divine Persons, the spiritual regeneration of humanity is achieved. The Roman Catechism defined Baptism as “the sacrament of regeneration by water in the word.”1
“In Baptism, our Father God has taken possession of our lives, has made us share in the life of Christ, and has given us the Holy Spirit.”2
17a) Name
The word baptism comes from a very similar Greek term meaning “immersion,” “bathing,” or “washing.” In the New Testament, to baptize usually means “to wash,” “to clean with water.” Through immersion, the catechumen is symbolically buried in the death of Christ, and resurrected with him (cf. Rom 6:3–4; Col 2:12) as “a new creature” (2 Cor 5:17).
Baptism is also called the washing of rebirth and renewal by the Holy Spirit (cf. Ti 3:5) and illumination, because it enlightens the souls of those who receive it.3
17b) Baptism Prefigured in Sacred Scripture
The mystery of Baptism was prefigured in some events of the Old Testament:
o Water is seen as the source of life. At the beginning of the world, “the Spirit of God was moving over the face of the waters” (Gn 1:2).
o Noah’s ark is a type of salvation through Baptism.
o Seawater is also a symbol of death and the mystery of the cross. Through the waters of the Red Sea, Israel was led out of slavery.
o After crossing the Jordan River, the people of God entered the Promised Land, a symbol of eternal life.
o The most important of the prefigurations is the Baptism of Jesus in the Jordan. With his Passion and Death, the waters of Baptism were available for all humanity. The flow of water and blood from his pierced side are symbols of Baptism and the Eucharist.4
17c) Institution of Baptism
The institution of Baptism by Christ—as with the other sacraments—is a truth of faith.5 There are, however, different opinions about the exact moment of its institution. Christ may have done it when he was baptized by John in the Jordan, in his conversation with Nicodemus, during his public life when the apostles were baptizing, or after his Resurrection when he commanded the apostles to go to all corners of the world and baptize all people (cf. Mt 3:13–17; Jn 3:5, 22; 4:1–2; Mk 16:16).
17d) Baptism in the Church
Since the day of Pentecost, the Church has administered the Sacrament of Baptism as Jesus commanded (cf. Acts 2:38). Baptism always appears united to the profession of faith (cf. Acts 16:31–33).
Through Baptism, the believer shares in Christ’s death, is buried, and is resurrected with him (cf. Rom 6:3–4; Col 2:12). Those who have been baptized have “clothed themselves with Christ” (Gal 3:27).6
18. The Matter and Form of Baptism
With the soaking of water, in Baptism, the incorruptible seed of God’s word produces its life-giving effect (cf. 1 Pt 1:23; Eph 5:26). St. Augustine said of Baptism, “The word is united to the matter [the element of water], and the sacrament is done.”7
The proximate matter of Baptism is the application of water to the body of the candidate, such that anyone could say that a true washing takes place. The present law of the Church requires that this washing be done by way of a triple immersion in water, or by a triple effusion of it, according to the custom of each place.8
In the second case (pouring water on the person to be baptized), the water should be poured over the head, except in some exceptional cases in which this is not possible. The water must touch and flow over the skin.
The remote matter is true and natural water.9 In case of necessity, what is still commonly called and considered water may be used, even if it is mixed with other substances.
The form of Baptism is the words: “(Name), I baptize you in the name of the Father and of the Son and of the Holy Spirit.” The words are different in the Eastern rite of the Catholic Church, but they mean exactly the same thing. They expressly mention the three divine Persons and the action of baptizing and, therefore, are also valid.10 The form of Baptism, as can be seen from the meaning of the words, should be said by the same person applying the proximate matter.
19. Effects of Baptism
Baptism produces a complete spiritual regeneration11 through the following closely related effects:
o The new birth in the Holy Spirit. Baptism brings about the infusion of sanctifying grace with the infused virtues and the gifts of the Holy Spirit.12
o The forgiveness of all sins—original and personal, mortal and venial.13 For the forgiveness of personal sins, the one baptized must have repented of all of them. Otherwise, the Baptism would remain formless and ineffective until that repentance; at that moment, its effects are revived.
o The remission of all punishment due to sin.14 This covers both the eternal punishment (which is always remitted when mortal sins are forgiven and sanctifying grace is infused) and temporal punishment.
o Baptismal character. This is an indelible sign that creates a similarity with Christ and gives the capacity for the reception of the other sacraments.15
o Sacramental grace. This, in the case of Baptism, is sanctifying grace itself, together with the right to receive special helps to exercise the faith, lead a truly Christian life, and worthily receive the other sacraments.
o The incorporation to the Church.16 Baptism makes us sharers in the common priesthood of the faithful. It is also the source of the following responsibilities and duties:
o To belong to Christ
o To profess before humanity the faith that one has received from God through the Church
o To be submissive to others, to serve them, to participate in the apostolate
o To be obedient and docile to the pastors of the Church, to show them respect
It is also the source of the right:
o to receive the sacraments,
o to be sustained with the word of God, and
o to be nourished with the other spiritual helps of the Church.
Nevertheless, some temporal consequences of original sin remain: suffering, sickness, death, weakness, and a certain inclination to sin usually called concupiscence, or fomes peccati.17
The Christian must imitate Christ and suffer with him in order to be rewarded with him. God wants to use these wounds caused by original sin as occasions for us to fight and to merit greater virtue and glory. Only on the day of the resurrection of the body will Baptism show its full power over these scars of original sin, which were not removed in this life.
20. Necessity of Baptism
Baptism is a necessary means for eternal salvation. Jesus Christ affirmed this, absolutely and without exception, in his conversation with Nicodemus: “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God” (Jn 3:5).18
However, with regard to the infusion of sanctifying grace and the forgiveness of sins (but not with regard to the character), “Baptism by water” may be replaced by:
o Baptism by blood or martyrdom, that is, violent death for the sake of Christ. This applies either to those with19 or without the use of reason.20
o Baptism by desire, which is an act of love of God united to the desire—even implicit—of receiving Baptism.21 Therefore, Baptism by desire can be received only by adults with the use of reason, not by children or the insane.
This highlights the importance of baptizing children as soon as possible: In case of necessity, there is no way they can avail themselves of Baptism by desire.22 In fact, except for the special case of Baptism by blood, the Church does not know of any means other than Baptism of water for the forgiveness of original sin in children. Another reason for the early Baptism of children is that it allows the supernatural life (grace, virtues, and gifts) to take root in their souls as soon as possible.
Most theologians teach that children dying in original sin do not suffer the pains of hell, but they do not enjoy the beatific vision either. According to St. Thomas, they enjoy a natural knowledge and love of God.23
21. Minister of Baptism
In a solemn Baptism, all the ceremonies prescribed in the ritual are performed. The minister of solemn Baptism is the bishop, priest, or deacon.24 Its administration is reserved to the parish priest; any other priest or deacon needs his permission to administer it lawfully. This permission is always presumed in case of necessity.25
When some of the ceremonies that are ordinarily prescribed in the ritual are omitted, the Baptism is called private or non-solemn. This could happen in case of a pressing need or danger of death. Private Baptism may be validly administered by any person capable of performing the sacramental sign, that is, of applying the proper form to the proper matter.26 Even a heretic can do it, provided he intends to do what the Church does. For its lawfulness, there should be a cause that makes solemn Baptism impossible. Further, for its administration, the priest should be preferred to the layman, and the Christian to the non-Christian.
22. Subject of Baptism
“Every unbaptised person, and only such a person, can be baptised.”27 No special condition is required of children or those who are permanently deprived of the use of reason. At least habitual intention is required of adults. Specific criteria apply in each case:
o For the Baptism of children, the following principles hold:
o Catholic parents “are obliged to see that their infants are baptized within the first few weeks.”28 The preparation of the parents required by the current ecclesiastical law should not delay the Baptism.
o Baptism should not be administered to children without the consent of their parents or if there is no hope that the child will be educated in the Catholic faith.29
o In danger of death, any unbaptized child who has not yet reached the use of reason may be baptized, even if the parents object.30
o The unborn who are not likely to be born alive and aborted fetuses while still alive can and should be baptized. If there is doubt about their being alive, conditional Baptism should be administered: “If you are alive, I baptize you …”31 At times, this can be done even when the subject is still inside the womb of the mother. It is important that all Catholic medical personnel be familiar with these obligations and the way to fulfill them.
o For the Baptism of adults (by adult, we mean a person who is no longer an infant and has the use of reason32), the following conditions must be met:
o For the validity of the Baptism, the subject should have the intention of receiving it. Intention should ordinarily be explicit, but it may also be implicit, as in the case of a dying and unconscious person who had wanted to be baptized.
o For its lawfulness, the candidate must know the principal truths of the faith (the existence of the One and Triune God, his Incarnation, and the existence of a reward or punishment) and the principal obligations of a Christian.33 In principle, the preparation of catechumens should give them a sufficient knowledge. Furthermore, the candidate should be tested in Christian life during the period of catechumenate and should be sorrowful for any sins committed. In danger of death, however, a promise to observe the commandments of the Christian religion is enough to be baptized.34
Those who were baptized in a heretical sect should not be baptized again when they return to the Church. However, if there are grounds to doubt the validity of that Baptism (by a defect either in the matter or form of the sign or in the intention of the minister), a conditional Baptism should be administered.35
In that case, they should first abjure the heresy and make a profession of faith. Then, they should receive the conditional Baptism: “If you are not baptized, I baptize you …” Afterwards, they should confess their sins and receive a conditional absolution. This is done because, if the first Baptism was valid, the second will be invalid. Thus, they need to be absolved only of the sins committed after the first Baptism. But, if the first is invalid, the second will be valid, and there will be no more sins to be forgiven through confession.
23. The Ceremonies of Baptism
“Though Baptism may be celebrated on any day, it is recommended that normally it be celebrated on a Sunday or, if possible, on the vigil of Easter.”36
In solemn Baptism, the presence of the godparents is required (a man, a woman, or both).37 In the Baptism of a child, parents and godparents jointly assume the responsibility for the child’s Christian education. In the Baptism of an adult, the godparents commit themselves to help that person in his Christian initiation.38
The godparents must be Catholic, have themselves received the Sacraments of Confirmation and First Holy Communion, and lead a Christian life. They must be over 16 years old, have the preparation needed to fulfill their role, and be ready to fulfill it. Godparents are chosen by the catechumen, the parents, or, in their absence, the parish priest or minister.39
The Baptism of children can be celebrated within the Mass. Some of its rites are common to the solemn administration of other sacraments. Others are specific to Baptism: imposition of the name, commitment on the part of parents and godparents to ensure the Christian education of the child, exorcism and pre-baptismal anointing, blessing of the water, renunciation of Satan and profession of faith (made by parents or godparents in the name of the child), Baptism proper, anointing with chrism, and handing on of a lighted candle.40
The name that is given in Baptism should be a Christian name, or at least one that is not foreign to Christian sentiment.41
The Baptism of adults follows a similar rite with logical differences: the catechumen himself does the renunciation of Satan and the profession of faith.42 Usually, the Sacraments of Confirmation and First Communion follow; thus the three sacraments of Christian initiation are received together.43
Footnotes:
1. Roman Catechism, 2.1.4; cf. CCC, 1213–1284.
2. St. Josemaría Escrivá, Christ is Passing By, 128.
3. Cf. CCC, 1213–1216.
4. Cf. Ibid., 1223–1225.
5. Cf. DS 1601.
6. Cf. CCC, 1226–1227.
7. St. Augustine, In Io. Ev., 80,3; cf. CCC, 1228, 1239.
8. Cf. CIC, 854.
9. Cf. DS 802, 1314, 1615.
10. Cf. DS 1314; CCC, 1240.
11. Cf. ST, III, q. 66, a. 9; CIC, 849.
12. Cf. DS 1515, 1530; CCC, 1262–1274.
13. Cf. DS 1515.
14. Cf. DS 1515.
15. Cf. DS 1609.
16. One of the effects of Baptism is building up the body of the Church: cf. ST, III, q. 39, a. 6 ad 4; CIC, 849.
17. Cf. DS 1515.
18. Cf. DS 1618.
19. Cf. ST, III, q. 87, a. 1 ad 2.
20. This is proven by the ancient celebration of the feast of the Holy Innocents.
21. Cf. DS 1524.
22. Cf. DS 1626–27.
23. Cf. St. Thomas Aquinas, In IV Sent. 2.33.2.5; De Malo, 5.3.
24. Cf. CIC, 61.
25. Cf. Ibid., 857, 862.
26. Cf. Ibid., 861.
27. Ibid., 864.
28. Ibid., 867.
29. Cf. Ibid., 868.
30. Cf. Ibid.
31. Cf. Ibid., 871.
32. Cf. Ibid., 852.
33. Cf. Ibid., 865.
34. Cf. Ibid.
35. Cf. Ibid., 869.
36. Ibid., 856.
37. Cf. Ibid., 873.
38. Cf. Ibid., 872.
39. Cf. Ibid., 874.
40. Cf. Ordo Baptismi Parvulorum: AAS 61 (1969) 548; English text in The Rites of the Catholic Church (New York: Pueblo Publishing Co., 1976), p. 197ff.
41. Cf. CIC, 855. The former Code of Canon Law (1817), 761, specified that if the parents were adamant on giving a non-Christian name to the child, the parish priest should add in the registry the name of a saint to that chosen by the parents.
42. Cf. Ordo Initiationis Christianae Adultorum: AAS 64 (1972) 252.
43. Cf. Ibid.; CIC, 866.