Whether Baptism Should Be Deferred?
Objection 1: It seems that Baptism should be deferred. For Pope Leo
says (Epist. xvi): "Two seasons," i.e. Easter and Whitsuntide, "are
fixed by the Roman Pontiff for the celebration of Baptism. Wherefore
we admonish your Beatitude not to add any other days to this custom."
Therefore it seems that Baptism should be conferred not at once, but
delayed until the aforesaid seasons.
Obj. 2: Further, we read in the decrees of the Council of Agde (Can.
xxxiv): "If Jews whose bad faith often 'returns to the vomit,' wish
to submit to the Law of the Catholic Church, let them for eight
months enter the porch of the church with the catechumens; and if
they are found to come in good faith then at last they may deserve
the grace of Baptism." Therefore men should not be baptized at once,
and Baptism should be deferred for a certain fixed time.
Obj. 3: Further, as we read in Isa. 27:9, "this is all the fruit,
that the sin . . . should be taken away." Now sin seems to be taken
away, or at any rate lessened, if Baptism be deferred. First, because
those who sin after Baptism, sin more grievously, according to Heb.
10:29: "How much more, do you think, he deserveth worse punishments,
who hath . . . esteemed the blood of the testament," i.e. Baptism,
"unclean, by which he was sanctified?" Secondly, because Baptism
takes away past, but not future, sins: wherefore the more it is
deferred, the more sins it takes away. Therefore it seems that
Baptism should be deferred for a long time.
_On the contrary,_ It is written (Ecclus. 5:8): "Delay not to be
converted to the Lord, and defer it not from day to day." But the
perfect conversion to God is of those who are regenerated in Christ
by Baptism. Therefore Baptism should not be deferred from day to day.
_I answer that,_ In this matter we must make a distinction and see
whether those who are to be baptized are children or adults. For if
they be children, Baptism should not be deferred. First, because in
them we do not look for better instruction or fuller conversion.
Secondly, because of the danger of death, for no other remedy is
available for them besides the sacrament of Baptism.
On the other hand, adults have a remedy in the mere desire for
Baptism, as stated above (A. 2). And therefore Baptism should not be
conferred on adults as soon as they are converted, but it should be
deferred until some fixed time. First, as a safeguard to the Church,
lest she be deceived through baptizing those who come to her under
false pretenses, according to 1 John 4:1: "Believe not every spirit,
but try the spirits, if they be of God." And those who approach
Baptism are put to this test, when their faith and morals are
subjected to proof for a space of time. Secondly, this is needful as
being useful for those who are baptized; for they require a certain
space of time in order to be fully instructed in the faith, and to be
drilled in those things that pertain to the Christian mode of life.
Thirdly, a certain reverence for the sacrament demands a delay
whereby men are admitted to Baptism at the principal festivities,
viz. of Easter and Pentecost, the result being that they receive the
sacrament with greater devotion.
There are, however, two reasons for forgoing this delay. First, when
those who are to be baptized appear to be perfectly instructed in the
faith and ready for Baptism; thus, Philip baptized the Eunuch at once
(Acts 8); and Peter, Cornelius and those who were with him (Acts 10).
Secondly, by reason of sickness or some kind of danger of death.
Wherefore Pope Leo says (Epist. xvi): "Those who are threatened by
death, sickness, siege, persecution, or shipwreck, should be baptized
at any time." Yet if a man is forestalled by death, so as to have no
time to receive the sacrament, while he awaits the season appointed
by the Church, he is saved, yet "so as by fire," as stated above (A.
2, ad 2). Nevertheless he sins if he defer being baptized beyond the
time appointed by the Church, except this be for an unavoidable cause
and with the permission of the authorities of the Church. But even
this sin, with his other sins, can be washed away by his subsequent
contrition, which takes the place of Baptism, as stated above (Q. 66,
A. 11).
Reply Obj. 1: This decree of Pope Leo, concerning the celebration of
Baptism at two seasons, is to be understood "with the exception of
the danger of death" (which is always to be feared in children) as
stated above.
Reply Obj. 2: This decree concerning the Jews was for a safeguard to
the Church, lest they corrupt the faith of simple people, if they be
not fully converted. Nevertheless, as the same passage reads further
on, "if within the appointed time they are threatened with danger of
sickness, they should be baptized."
Reply Obj. 3: Baptism, by the grace which it bestows, removes not
only past sins, but hinders the commission of future sins. Now this
is the point to be considered--that men may not sin: it is a
secondary consideration that their sins be less grievous, or that
their sins be washed away, according to 1 John 2:1, 2: "My little
children, these things I write to you, that you may not sin. But if
any man sin, we have an advocate with the Father, Jesus Christ the
just; and He is the propitiation for our sins."
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