Catechism of the Council of Trent: Baptism
Necessity of Baptism
If the knowledge of what has been hitherto explained be, as it is, of highest importance to the faithful, it is no less important to them to learn that the law of Baptism, as established by our Lord, extends to all, so that unless they are regenerated to God through the grace of Baptism, be their parents Christians or infidels, they are born to eternal misery and destruction. Pastors, therefore, should often explain these words of the Gospel: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.
Infant Baptism: Its Necessity
That this law extends not only to adults but also to infants and children, and that the Church has received this from Apostolic tradition, is confirmed by the unanimous teaching and authority of the Fathers.
Besides, it is not to be supposed that Christ the Lord would have withheld the Sacrament and grace of Baptism from children, of whom He said: Suffer the little children, and forbid them not to come to me; for the kingdom of heaven is for such; whom also He embraced, upon whom He imposed hands, to whom He gave His blessing.
Moreover, when we read that an entire family was baptised by Paul, it is sufficiently obvious that the children of the family must also have been cleansed in the saving font.
Circumcision, too, which was a figure of Baptism, affords strong argument in proof of this practice. That children were circumcised on the eighth day is universally known. If then circumcision, made by hand, in despoiling of the body of the flesh, was profitable to children, it is clear that Baptism, which is the circumcision of Christ, not made by hand, is also profitable to them.
Finally, as the Apostle teaches, if by one man's offence death reigned through one, much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one, Jesus Christ. If, then, through the transgression of Adam, children inherit original sin, with still stronger reason can they attain through Christ our Lord grace and justice that they may reign in life. This, however, cannot be effected otherwise than by Baptism.
Pastors, therefore, should inculcate the absolute necessity of administering Baptism to infants, and of gradually forming their tender minds to piety by education in the Christian religion. For according to these admirable words of the wise man: A young man according to his way, even when he is old, he will not depart from it.
Infants Receive The Graces Of Baptism
It may not be doubted that in Baptism infants receive the mysterious gifts of faith. Not that they believe with the assent of the mind, but they are established in the faith of their parents, if the parents profess the true faith; if not—to use the words of St. Augustine—then in that of the universal society of the saints; for they are rightly said to be presented for Baptism by all those to whom their initiation in that sacred rite is a source of joy, and by whose charity they are united to the communion of the Holy Ghost.
Baptism Of Infants Should Not Be Delayed
The faithful are earnestly to be exhorted to take care that their children be brought to the church, as soon as it can be done with safety, to receive solemn Baptism. Since infant children have no other means of salvation except Baptism, we may easily understand how grievously those persons sin who permit them to remain without the grace of the Sacrament longer than necessity may require, particularly at an age so tender as to be exposed to numberless dangers of death.
Baptism Of Adults
With regard to those of adult age who enjoy the perfect use of reason, persons, namely, born of infidel parents, the practice of the primitive Church points out that a different manner of proceeding should be followed. To them the Christian faith is to be proposed; and they are earnestly to be exhorted, persuaded and invited to embrace it.
They Should Not Delay Their Baptism Unduly
If converted to the Lord God, they are then to be admonished not to defer the Sacrament of Baptism beyond the time prescribed by the Church. For since it is written, delay not to be converted to the Lord, and defer it not from day to day, they are to be taught that in their regard perfect conversion consists in regeneration by Baptism. Besides, the longer they defer Baptism, the longer are they deprived of the use and graces of the other Sacraments, by which the Christian religion is practised, since the other Sacraments are accessible through Baptism only.
They are also deprived of the abundant fruits of Baptism, the waters of which not only wash away all the stains and defilements of past sins, but also enrich us with divine grace which enables us to avoid sin for the future and preserve righteousness and innocence, which constitute the sum of a Christian life, as all can easily understand.
Ordinarily They Are Not Baptised At Once
On adults, however, the Church has not been accustomed to confer the Sacrament of Baptism at once, but has ordained that it be deferred for a certain time. The delay is not attended with the same danger as in the case of infants, which we have already mentioned; should any unforeseen accident make it impossible for adults to be washed in the salutary waters, their intention and determination to receive Baptism and their repentance for past sins, will avail them to grace and righteousness.
Nay, this delay seems to be attended with some advantages. And first, since the Church must take particular care that none approach this Sacrament through hypocrisy and dissimulation, the intentions of such as seek Baptism, are better examined and ascertained. Hence it is that we read in the decrees of ancient Councils that Jewish converts to the Catholic faith, before admission to Baptism, should spend some months in the ranks of the catechumens.
Furthermore, the candidate for Baptism is thus better instructed in the doctrine of the faith which he is to profess, and in the practices of the Christian life. Finally, when Baptism is administered to adults with solemn ceremonies on the appointed days of Easter and Pentecost only greater religious reverence is shown to the Sacrament.
In Case Of Necessity Adults May Be Baptised At Once
Sometimes, however, when there exists a just and necessary cause, as in the case of imminent danger of death, Baptism is not to be deferred, particularly if the person to be baptised is well instructed in the mysteries of faith. This we find to have been done by Philip, and by the Prince of the Apostles, when without any delay, the one baptised the eunuch of Queen Candace; the other, Cornelius, as soon as they expressed a wish to embrace the faith.
Dispositions for Baptism
Intention
The faithful are also to be instructed in the necessary dispositions for Baptism. In the first place they must desire and intend to receive it; for as in Baptism we all die to sin and resolve to live a new life, it is fit that it be administered to those only who receive it of their own free will and accord; it is to be forced upon none. Hence we learn from holy tradition that it has been the invariable practice to administer Baptism to no individual without previously asking him if he be willing to receive it. This disposition even infants are presumed to have, since the will of the Church, which promises for them, cannot be mistaken.
Insane, delirious persons who were once of sound mind and afterwards became deranged, having in their present state no wish to be baptised, are not to be admitted to Baptism, unless in danger of death. In such cases, if previous to insanity they give intimation of a wish to be baptised, the Sacrament is to be administered; without such indication previously given it is not to be administered. The same rule is to be followed with regard to persons who are unconscious.
But if they (the insane) never enjoyed the use of reason, the authority and practice of the Church decide that they are to be baptised in the faith of the Church, just as children are baptised before they come to the use of reason.
Faith
Besides a wish to be baptised, in order to obtain the grace of the Sacrament, faith is also necessary. Our Lord and Saviour has said: He that believes and is baptised shall be saved.
Repentance
Another necessary condition is repentance for past sins, and a fixed determination to avoid all sin in the future. Should anyone desire Baptism and be unwilling to correct the habit of sinning, he should be altogether rejected. For nothing is so opposed to the grace and power of Baptism as the intention and purpose of those who resolve never to abandon sin.
Seeing that Baptism should be sought with a view to put on Christ and to be united to Him, it is manifest that he who purposes to continue in sin should justly be repelled from the sacred font, particularly since none of those things which belong to Christ and His Church are to be received in vain, and since we well understand that, as far as regards sanctifying and saving grace, Baptism is received in vain by him who purposes to live according to the flesh, and not according to the spirit. As far, however, as the Sacrament is concerned, if the person who is rightly baptised intends to receive what the Church administers, he without doubt validly receives the Sacrament.
Hence, to the vast multitude who, in compunction of heart, as the Scripture says, asked him and the other Apostles what they should do, the Prince of the Apostles answered: Do penance and be baptised every one of you; and in another place he said: Be penitent, therefore, and be converted, that your sins may be blotted out. Writing to the Romans, St. Paul also clearly shows that he who is baptised should entirely die to sin; and he therefore admonishes us not to yield our members as instruments of iniquity unto sin, but present ourselves to God, as those who are alive from the dead.