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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.
Objection 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.
Objection 3: Further, as we read in Is. 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 (Article 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 Jn. 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 (Article 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
(Question 66, Article 11).
Reply to Objection 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 to Objection 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 to Objection 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 Jn. 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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