Who can receive a Catholic baptism?

Anyone who has not already been baptized can receive the sacrament of Baptism in the Catholic Church. The Catechism of the Catholic Church states that “Every person not yet baptized and only such a person is able to be baptized,” (paragraph 1246). Baptism leaves an indelible (permanent) mark on the soul and there is no way nor any reason that one could be re-baptized.

There are no age restrictions for baptism; you cannot be too old or too young to be baptized.

Who can perform a Catholic baptism?

Anyone can perform a baptism, however this is typically done only in extreme cases in which someone’s life is in danger. The Catholic Church has ordinary ministers for sacraments and those are bishops, priests, and sometimes deacons. An ordinary minister is one who has the authority to perform the sacrament under normal circumstances. The ordinary minister of a sacrament can sometimes delegate this authority to others. For example, a bishop is the ordinary minister for Confirmation, but he can give permission to a priest to do a Confirmation. A priest does not have the authority to do a confirmation without the permission of his bishop. However, priests do have the authority to do baptisms without the permission of the bishop and sometimes delegate the responsibility to a deacon if one is available.

In the Catholic Church today, people are usually baptized as infants by a priest or deacon. There are extreme cases, however, when even an unbaptized person can baptize someone. All that is required is the will to do what the Church does when she baptizes, and to apply the Trinitarian Baptismal formula.

The Trinitarian formula is:

I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.

If a non-Christian baptizes someone, it is usually because that person is dying and truly desires to become Christian. How is this type of Baptism valid, you ask? Well, the Church believes in the universal saving will of God and the necessity of Baptism for salvation (1 Timothy 2:4, John 3:5).

Can someone be baptized twice?

Baptizing someone twice is not necessary so long as the person was baptized in water using the Trinitarian formula described above. The only way someone could be “baptized twice” is if the original baptism was not valid. However, this would not actually be a second baptism because the first “baptism” was not a real baptism.

One way a baptism could be invalid is if the person baptizing uses a formula like “I baptize you in the name of the Creator, the Redeemer, and the Sanctifier.” In very unusual cases, someone might be baptized without water. This would also be an invalid baptism, even if the Trinitarian formula were used. In response to a water shortage, Pope Gregory IX actually issued a decree saying that it was not valid to baptize someone in beer!

Does the Catholic Church accept baptisms from another church?

Yes, the Catholic Church recognizes any baptism that uses water and in which the person baptized was baptized with the Trinitarian formula. Some churches do not use the Trinitarian formula for baptism and thus their baptisms are not valid.

Why are children baptized?

Children receive baptism primarily to remove original sin, but can serve as a great family tradition to initiate one’s child into the faith of the family. Infant baptism has been debated for centuries. First, let us appeal to the Bible. John 3:5 says, “Jesus answered, ‘Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.’” Note that Jesus says “no one” can enter heaven in that passage. In the spirit of brevity here is the short answer straight from the Catechism:

“The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole “households” received baptism, infants may also have been baptized,” (Acts 16:15,33; 18:8; 1 Corinthians 1:16).
(Catechism of the Catholic Church, paragraph 1252)

Early Christian Evidence of Infant Baptism

There is significant evidence in the early Church that children were baptized.

St. Irenaeus wrote one of the most important works of the early Church Against Heresies, in the late second century. He states that people of every age, from infants to the elderly, have been reborn in God. Given that early Christians described rebirth in its relationship to baptism, the most reasonable interpretation of Irenaeus’s words is that people of all ages were baptized within 150 years after the Resurrection of Jesus.

By the mid-third century, there was controversy about infant baptism. However, this controversy was not about whether it was okay to baptize infants. Rather, the controversy concerned whether to baptize babies as soon as possible or whether to wait until the eighth day after birth to baptize. The reason for waiting until the eighth day was to reflect the Jewish custom of circumcision. The Jewish practice was to circumcise baby boys on the eighth day. St. Paul had explicitly compared baptism to circumcision in his letter to the Colossians (2:11-12), so it makes sense that this comparison might lead to controversy about when to baptize infants.

The Gift of Baptism

When it comes down to it, baptism is a gift from God to humanity. Baptism initiates us into the family of God and cleanses us of sin. We do not need to earn this gift. God gives it freely to all who are open to it. For someone who is baptized as an infant, the personal response of faith comes as the child grows to respond to the graces given in baptism.

Baptism is connected to faith, and this connection is not lost when an infant is baptized. The Apostolic Tradition (usually attributed to St. Hippolytus) was written in the early third century. It states:

Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them.

Today, the Church still recognizes the connection between faith and baptism. When a child is baptized, the parents’ faith speaks for the child who is too young to have explicit faith on his or her own. This is why the Church requires a reasonable hope that the parents will raise the child in the Catholic faith before a child is baptized.

What does the Grace of Baptism accomplish?

Baptism does five things specifically.

1. It forgives all sins that may have been committed prior to a person’s baptism including original sin, mortal sins, and venial sins, and it relieves the punishment for those sins.
2. It makes the newly baptized person “a new creature.”
3. It turns the person into a newly adopted son of God and a member of Christ. Baptism incorporates a person into the Church, which is the body of Christ.
4. It brings someone into the flock of the faithful and brings them to share in the royal priesthood of Christ (1 Pet. 2:9-10). Catholic baptism gives a share in the common priesthood of all believers and it also brings about the sacramental bond of the unity of Christians. Paragraph 1271 of the Catechism says it best:
   

   Baptism constitutes the foundation of communion among all Christians, including those who are not yet in full communion with the Catholic Church: “For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church. Justified by faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church. Baptism therefore constitutes the sacramental bond of unity existing among all who through it are reborn.”

5. Last, but certainly not least, baptism leaves and indelible spiritual mark (character) of belonging to Christ on the soul. Nothing you can do will take away this mark even if you sin a million times. Those sins may prevent you from being open to the salvation God offers through baptism, but you will always carry the mark of a Christian on your soul, therefore making re-baptism impossible.

Can someone receive the Grace of Baptism without being baptized?

Yes, those who die for their faith but were never baptized receive the grace of baptism. This is often called baptism by blood – being killed for your faith and never, not even for a second, compromising it. Also, those truly seeking baptism, but are unable to receive it due to extenuating circumstances (for example, if they die before they can be baptized) can receive the grace. This is called ‘baptism by desire.’ If the person has an explicit desire for baptism and is repentant of their sins then they will receive these graces.

What is the form and matter of Baptism?

The form of a sacrament is the words that are said when performing or receiving the sacrament. In the case of Baptism this would be, “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.” The matter of a sacrament is the physical signs that are used. In the case of baptism, water is the matter of the sacrament.

What is the role of Godparents?

Godparents for Catholic Baptism are like sponsors for Confirmation. However, they take on a different role since usually only children have godparents for baptism. Their role is to take over or assist in the faith development of the person being baptized. This is especially important in the event that the parents cannot or do not adequately raise their children in the faith. Godparents can also be helpful through their prayers and example even if the child’s parents fulfill their own promise to raise the child in the faith. Therefore, the faith of the godparents is important in fulfilling the baptismal promise of being raised in the Catholic faith.

A Simple Defense of Infant Baptism

The Bible contains many “rules and regulations” concerning baptism. All of these “rules and regulations” in the Bible regarding baptism are for adults since that in the entire Bible the people that are speaking and interacting are an adult, or they are people that are old enough to have a comprehension level of an adult. To better rephrase the latter part of the last statement; all of the Biblical figures, which are adults, are of the age of reason; they are able to discern what is right and what is wrong.

Not only are these people old enough to have an adult comprehension level and be of the age of reason, but also they are old enough to have been able to sin against God several times throughout their lives.

Since they are of the age of reason they are somewhat able to at least recognize that they have sinned. Therefore, when called, it will be necessary for each person to examine their conscience and repent; and then be baptized when Jesus and His disciples call them to convert to Christianity. Not only were they to repent and be baptized, but they also had to convert for the Messiah had come!

The Bible does not contain anything against the baptism of infants.

Since these “rules and regulations” are written for adults that are recorded from adults’ interactions with Jesus and the Apostles in the New Testament they cannot apply in exactly the same way the same to infants who live under different circumstances.

Infants are new to the world and the only sin they have against them is the Original Sin. An infant is not old enough to be able to sin against God for they have not even come close to the age of reason. In order to read the Scriptures one must have some sort of adult comprehension and reading level to obtain a basic understanding.

Now, someone might come back with the argument that infants also are not old enough, or of the age of reason, to have faith in Jesus Christ. In light of that argument one should keep in mind two key points: one must have a comprehension like that of the people of the New Testament to fall under the same criteria for Biblical adult baptism and that Jesus was sent by the Father so that anyone who obeys Him and does the will of the Father will be saved (Cf. John 3:16-18, John 6:40).

Anyone includes all people. It means that the Kingdom of God is open to all people who meet the above stated criteria, which includes infants for they are people just as we are people and one’s grandparents are people.

Since the Kingdom of God is open to anyone who seeks and believes in Christ and since baptism is a necessity for entrance into the Kingdom (Cf. John 3:5) and since infants do not have the same comprehension level as adults nor have they reached the age of reason then the provisions for infant baptism must be different than the ones for adult conversion and baptism.

However, this does not mean that infants do not get the same effects as an adult baptism because it is still the act of baptism.

The Bible tells us in John 21:25 that there are many things that Jesus did, but are not contained in the Scriptures. Recall that in order to read the Scriptures one must have some sort of adult comprehension level (Cf. Paragraph 2).

Ponder the following question: why would the Scriptures instruct someone how to be baptized as an infant if they had already passed that stage of their life? Second Thessalonians 2:15 says, “Therefore, brothers, stand firm and hold to the teachings we passed on to you, EITHER by word of mouth [oral statement] OR by letter [letter of ours],” emphasis added.

This verse also shows that there are some things that are not written and that things handed down (i.e. tradition) are just as good as those that are written.

Infant baptism is one of the traditions that was handed down, but not recorded in the Scriptures.

Jesus handed it down to His disciples as one of the unwritten events (Cf. John 21:25) for the disciples to practice and hand on to their successors. It was passed down as a tradition carried out by the disciples as instructions on how to baptize infants.

Infant baptism is a tradition and practice of the early Church that is just as valid then, now and will be forever.

Why Infant Baptism?

Since the Reformation much ink has flowed from the pens of writers discussing the pros and cons of infant baptism. The main argument has centered on what the Bible does or does not teach. This is a fallacious contention for the simple reason that the New Testament (NT) canon was not established for all practical purposes until well into the fifth century. Even after this there were those who still disputed the use of all twenty-seven books.

During those early centuries the Church fathers were arguing what should be included in the NT, let alone using it for sole authority in settling theological questions. Therefore the emerging Church presuming the guidance of the Holy Spirit, made its rules dealing with some pastoral problems apart from the NT as they were encountered. The Seventh Day Adventists who observe the Jewish Sabbath challenge we who observe the Christian Sunday to show them in the NT where permission has been granted to abandon the seventh day of rest. We cannot for the simple reason that the Church in Rome made this as a binding law in the mid second century to commemorate the first Easter on the “eight day of the week.” However while there are no explicit directions on baptizing children, there are implicit guidelines in the Scripture.

The first example of apostolic preaching in the NT is Peter’s Pentecost sermon. He is asked what one must do to be saved. “You must reform (repent: NIV) and be baptized each one of you in the name of Jesus Christ that your sins will be forgiven then you will receive the gift of the Holy Spirit,” (Acts 2: 37-38). This sermon is directed to adults as was true of all NT preaching. There is no explicit concern at this time for the spiritual welfare of children.

The letters of St. Paul written in the fifties apparently dealt with this problem for the time being. He writes that where one of two parents is a believer: “the children are holy,” (1 Cor. 7: 14). Obviously it follows where both parents are believers this would also be true.

On the other hand where unbelievers came into the Church there are NT texts dealing with baptism that can be interpreted to include children and even infants. The use of the “household formula” St. Paul writes (50’s): “I baptized the household of Stephanus…,” (1 Cor. 1: 16). In Acts where Lydia was Paul’s first convert in Europe it says: “She and her household was baptized,” (Acts 16: 15). When the jailor in Philippi became a believer “he and his whole household were baptized,” (Acts 16: 33). It is hard to believe that in these households there were no children below the age of moral accountability or no infants.

The scene of Jesus blessing the children is another text pointing to infant baptism (Mk. 10: 13-16) and parallels Mt. 19:13-15; Lk. 18: 15-17). “Let the children come to me and do not hinder them. It is to such as these that the kingdom belongs,” (10:14). The Lukan version is more specific. “They even brought babies to be touched by him…. Let the little children come to me. Don’t shut them out,” (Lk. 18: 15-16).

How did anyone come to Jesus? It was through baptism. We are united to the body of Christ. Paul says: “It was in one spirit that all of us, whether Jew or Greek, slave or free, were baptized into one body. All of us have been given to drink of the one spirit,” (1 Cor. 12: 13). Being added to the body of Christ, the Church, is a free gift from God. It is not through our own act or merits that saves us. Salvation comes through God’s grace. Thus infants as well as adults can be objects of God’s grace.

John’s Gospel written close to the end of the first century has these forbidding words in Jesus’ discourse with Nicodemus: “I solemnly assure you that no one can enter the kingdom of God without being begotten of the water and the spirit,” (Jn. 3:5). This clearly refers to baptism.

In the writings of the Church Fathers, the Didache recognizes baptism by immersion and infusion (pouring). Irenaeus writing in the late second century says “He came to save all through himself. All through him who are reborn in God – infants, children, youths and old men.” How did Paul define being born again? “Through baptism into his death, we were buried with him so that just as Christ was raised from the dead by the glory of the Father, we too, might have a new life,” (Rom. 6:4).

By the time of Hippolytus of Rome in his Apostolic Tradition (ca AD 215) infant baptism was very much part of the life of the church. “At dawn a prayer shall be offered over the water. Let them remove their clothing. Baptize the children first, and if they can speak for themselves, let them do so. Otherwise let their parents or other relatives speak for them.

Next baptize the men, and last of all the women.”

Origen, an Eastern father, in his Com. on Romans writes (AD 244): “The Church received from the apostles the tradition of giving baptism, even to infants.” Why? Because sin is in them. “Behold I was brought forth in iniquity, and in sin did my mother conceive me,” (Ps. 51:5). Augustine in response to the Pelagian heresy that denied the doctrine of original sin and also said it was possible for one to live without sin, emphasized the fact of human solidarity that goes back to Adam. The Church’s practice of infant baptism was the key point in his argument.

The Church came out of Jewish origins where circumcision was administered on the eighth day. Paul compares baptism to circumcision (Col. 2: 11-12).