The Sacrament of Baptism
As taught in the Catechism of the Catholic Church:
1226 From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit."26 The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans.27 Always, Baptism is seen as connected with faith: "Believe in the Lord Jesus, and you will be saved, you and your household," St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptized at once, with all his family."28
1227 According to the Apostle Paul, the believer enters through Baptism into communion with Christ's death, is buried with him, and rises with him:
- Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.29
The baptized have "put on Christ."30 Through the Holy Spirit, Baptism is a bath that purifies, justifies, and sanctifies.31
1228 Hence Baptism is a bath of water in which the "imperishable seed" of the Word of God produces its life-giving effect.32 St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament."33
Why Infant Baptism?
1252 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 (Cf. Acts 16:15, 33; 18:8; 1 Cor 1:16; CDF, instruction, Pastoralis actio: AAS 72 [1980] 1137-1156).
1282 Since the earliest times, Baptism has been adminstered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. Entry into Christian life gives access to true freedom.
1250 Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called (Cf. Council of Trent [1546]: DS 1514; cf. Col 1:12-14). The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth (Cf. CIC, can. 867; CCEO, cann. 681; 686, 1).
1251 Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them (Cf. LG 11; 41; GS 48; CIC, can. 868).
The Grace of Baptism:
1262 The different effects of Baptism are signified by the perceptible elements of the sacramental rite. Immersion in water symbolizes not only death and purification, but also regeneration and renewal. Thus the two principal effects are purification from sins and new birth in the Holy Spirit.64
For the forgiveness of sins . . .
1263 By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin.65 In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God.
1264 Yet certain temporal consequences of sin remain in the baptized, such as suffering, illness, death, and such frailties inherent in life as weaknesses of character, and so on, as well as an inclination to sin that Tradition calls concupiscence, or metaphorically, "the tinder for sin" (fomes peccati); since concupiscence "is left for us to wrestle with, it cannot harm those who do not consent but manfully resist it by the grace of Jesus Christ."66 Indeed, "an athlete is not crowned unless he competes according to the rules."67
"A new creature"
1265 Baptism not only purifies from all sins, but also makes the neophyte "a new creature," an adopted son of God, who has become a "partaker of the divine nature,"68 member of Christ and co-heir with him,69 and a temple of the Holy Spirit.70
1266 The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:
- enabling them to believe in God, to hope in him, and to love him through the theological virtues;
- giving them the power to live and act under the prompting of the Holy Spirit through the gifts of the Holy Spirit;
- allowing them to grow in goodness through the moral virtues.
Thus the whole organism of the Christian's supernatural life has its roots in Baptism.
Incorporated into the Church, the Body of Christ
1267 Baptism makes us members of the Body of Christ: "Therefore . . . we are members one of another."71 Baptism incorporates us into the Church. From the baptismal fonts is born the one People of God of the New Covenant, which transcends all the natural or human limits of nations, cultures, races, and sexes: "For by one Spirit we were all baptized into one body."72
1268 The baptized have become "living stones" to be "built into a spiritual house, to be a holy priesthood."73 By Baptism they share in the priesthood of Christ, in his prophetic and royal mission. They are "a chosen race, a royal priesthood, a holy nation, God's own people, that [they] may declare the wonderful deeds of him who called [them] out of darkness into his marvelous light."74 Baptism gives a share in the common priesthood of all believers.
1269 Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us.75 From now on, he is called to be subject to others, to serve them in the communion of the Church, and to "obey and submit" to the Church's leaders,76 holding them in respect and affection.77 Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys rights within the Church: to receive the sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church.78
1270 "Reborn as sons of God, [the baptized] must profess before men the faith they have received from God through the Church" and participate in the apostolic and missionary activity of the People of God.79
The sacramental bond of the unity of Christians
1271 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."80 "Baptism therefore constitutes the sacramental bond of unity existing among all who through it are reborn."81
An indelible spiritual mark . . .
1272 Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation.82 Given once for all, Baptism cannot be repeated.
1273 Incorporated into the Church by Baptism, the faithful have received the sacramental character that consecrates them for Christian religious worship.83 The baptismal seal enables and commits Christians to serve God by a vital participation in the holy liturgy of the Church and to exercise their baptismal priesthood by the witness of holy lives and practical charity.84
1274 The Holy Spirit has marked us with the seal of the Lord ("Dominicus character") "for the day of redemption."85 "Baptism indeed is the seal of eternal life."86 The faithful Christian who has "kept the seal" until the end, remaining faithful to the demands of his Baptism, will be able to depart this life "marked with the sign of faith,"87 with his baptismal faith, in expectation of the blessed vision of God - the consummation of faith - and in the hope of resurrection.
Requirements for Sponsors/God Parents:
When a child or an adult is to be baptized, he or she must have at least one godparent or sponsor (the terms are interchangeable). It is customary for children to have two godparents. When there are two, one must be male and the other female. Godparents must meet all of the following criteria, which are established by universal Church law and which do not vary from place to place. Godparents must:
(a) be Catholic
(b) have been baptized, confirmed and receive Communion
(c) be 16 or older
(d) must be living a life consistent with their own baptismal vows.
This means that they must be practicing the faith, cannot be engaging in notorious sin, and cannot have taken public positions in opposition to Catholic faith or morals. If a sponsor is married, their marriage must be recognized by the Church. In general, if a potential sponsor is not a member of the parish where the baptism is to take place, he or she must obtain a letter or certificate from their own pastor which affirms that they meet the above requirements.
People sometimes object to the requirements for a sponsor. They argue that parents should have freedom to choose the sponsor of a child who is to be baptized. In order to understand the Church's position, several points must be kept in mind.
Baptism is not a private act. It is a public, official liturgy of the Church and welcomes someone into the Catholic Church. Therefore, the Church has the duty and obligation to require reasonable criteria for being a sponsor. The sponsor is to assist the parents and the child in living a Catholic life. In order to do so, the sponsor needs to provide good example of living that life. A person who is not Catholic, or who is not living in a way consistent with the faith, obviously cannot provide the example that is part of the task of being a godparent. The role of godparent is a role of service done in the name of the Church, and the person who is a sponsor should be capable of performing that service.
If there is one godparent, Church law does permit, but does not encourage, the appointment of one 'Christian witness' to the baptism ceremony. This witness must be a baptized, upright, non-Catholic Christian. This 'Christian witness' takes part in the ceremony but is not a godparent. A former Catholic, a non-baptized person, or someone who does not live a virtuous Christian life can never be a Christian witness.
Canon Law:
774 §2, "before all others, parents are bound to form their children, by word and example, in faith and in christian living. The same obligation binds godparents and those who take the place of parents."
872, "in so far as possible, a person being baptised is to be assigned a sponsor. In the case of an adult baptism, the sponsor's role is to assist the person in christian initiation. In the case of an infant baptism, the role is together with the parents to present the child for baptism, and to help it to live a christian life befitting the baptised and faithfully to fulfil the duties inherent in baptism."
873, "one sponsor, male or female, is sufficient; but there may be two, one of each sex."
874 §1, "to be admitted to undertake the office of sponsor, a person must:
.1 "be appointed by the candidate for baptism, or by the parents or whoever stands in their place, or failing these, by the parish priest or the minister; to be appointed the person must be suitable for this role and have the intention of fulfilling it;"
.2 "be not less than 16 years of age, unless a different age has been stipulated by the diocesan Bishop, or unless the parish priest or the minister considers that there is a just reason for an exception to be made;"
.3 "be a catholic who has been confirmed and has received the blessed Eucharist, and who lives a life of faith which befits the role to be undertaken;"
.4 "not labour under a canonical penalty, whether imposed or declared;"
.5 "not be either the father or the mother of the person to be baptised."
Non-Catholics can be witnesses of the baptism, but not godparents.
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