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Question

Dear Father Angelo

I have some doubts concerning the efficacy of infant baptism.

Reading from the Catechism of the Catholic Church at number 285 “Why the Church baptizes children” it states: “Because, being born with original sin, they have a need to be freed from the power of the Evil One and to be transferred to the realm of freedom of the children of God.”

In Numbers 261 “Is Baptism Necessary for Salvation?” we can read that “Baptism is necessary for salvation for those to whom the gospel has been proclaimed and who have the opportunity to ask for this sacrament.”

What seems strange to me, Father, is that children have not yet received the gospel, but it will be proclaimed to them in the future, when they grow up, and in any case they do not yet have the opportunity to ask for it freely.

I had read somewhere that the sacrament works ex opere operato but still I have my doubts.

My other question, Father, concerns number 269 of the Cathechism referring to Confirmation, where it says that the sacrament of Confirmation is efficacious if one is in a state of grace. So does this mean that if a person receives confirmation is in a state of mortal sin the sacrament is not efficacious? Therefore, it is invalid and would basically need to be redone?

Waiting for your clarification.

I thank you and greet you.

Joseph

Priest’s answer

Dear Joseph,

1. It is true that the Gospel doesn’t have to be proclaimed to children in order for them to receive the baptism.

But it is proclaimed to their parents with whom in some way they are one.

The parents provide for all their needs. Children do not know their needs nor do they have the opportunity to manifest them.

Parents are called to provide for them. They provide for them not as for pittance, but out of duty as well as love.

2. The Catechism of the Catholic Church clearly recalls the effects of baptism, “They are delivered from the power of the Evil One and are transferred into the realm of the freedom of the children of God”.

Does it seem little to remove them from the power of the Evil One?

As long as they are not wrapped in the snow-white robe of grace, which is like a hedge that protects them for them (cf. Job 1:10), they are more exposed to the wickedness of men and the devil.

3. Moreover, by the sanctifying grace received in baptism they are enrolled in the registry of heaven and become “fellow citizens with the saints and family members of God” (Eph 2:9).

Does this seem little too?

An effusion of divine life immediately begins for them.

To our material eyes the effects of grace are not immediately visible, but we know they are many, including the benefit of being more willing to freely accept the Christian life they have received as a gift.

4. It is true that the sacraments communicate grace ex opere operato, that is, by their very celebration, as the principal celebrant is Jesus Christ.

But grace is not communicated unless it is freely received.

In the case of children, it is freely received through the will of the parents.

In theology we speak of interpretive voluntarism: in making a certain act, the subject’s will to make that act is interpreted if the subject cannot express it explicitly.

5. In adults, things are different because they are able to provide for themselves.

And since Jesus said, “He who believes and is baptized will be saved” (Mark 16:16) baptism is necessary for salvation.

Rightly so, the Catechism of the Catholic Church says that baptism is necessary for those who have received the proclamation of the Gospel and have the ability to receive it.

On the contrary, there clearly isn’t an obligation to baptism for those who have not received such proclamation.

For their salvation, God will provide through extraordinary ways.

But ordinary ways are immensely richer and safer.

6. Regarding your question on confirmation: if a person is not in God’s grace, he will prevent Christ from communicating his divine life (grace). Thus, he profanes the sacrament and commits sacrilege.

However, since confirmation has been freely requested, the person will receive the seal of this sacrament.

This means that the person will be validly confirmed even if in a state of mortal sin.

And precisely, as the sacrament does generate a seal, the sacrament is valid, although it is unfruitful. 

7. The moment the person will repent and confess, he will recover the grace of God and he will also recover the grace of the sacrament, which consists of a special vigor that is given to live the Christian life to the full.

Theologians say that in this case the sacrament “reviviscit,” it will come to life again.

Therefore it doesn’t have to be repeated.

I thank you for your questions that allowed me to give an explanation of some important elements of our faith.

I wish you well and remember you in prayer.

Father Angelo