In the Bioethics column for Catholic Exchange, authored by the Dominican Friars, Fr. Thomas Petri, O.P. considers the situation of an infant in the danger of death. He explains why and how the Church always values the good of salvation above all others. Fr. Petri received his doctorate in moral theology from the Catholic University of America. He teaches at Providence College (RI). This article is reprinted with permission.

Jesus Christ Himself said that baptism is necessary for salvation (Jn 3:5). This is why the Church has always insisted that this great sacrament should be given even to infants in order to free them from the guilt of original sin and to give them the grace necessary to live a life of faith in Jesus Christ. In fact, The Catechism of the Catholic Church (CCC) says, "The Church does not know of any means other than Baptism that assures entry into eternal beatitude" (no. 1257).

This poses a serious question for infants who die without baptism perhaps just moments after being born. Clearly, nobody would claim that infants have committed personal sin that would deprive them of salvation. But yet even the infant is "born with a fallen human nature and tainted by original sin.... [Therefore,] 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" (CCC, no. 1250). While we know with the certainty of faith that Christ has revealed that baptism is the sure admission to salvation, we can still hope that God's mercy will see those infants who have not been baptized through to the eternal embrace of His loving arms. This was affirmed both by the Catechism (no. 1261) and by the 2007 document by the International Theological Commission, "The Hope of Salvation for Infants Who Die without Being Baptized."

This hope, however, is not the certainty of faith, which is derived from revealed truths. We can draw an analogy to the sacrament of penance and reconciliation. We can hope that God will forgive us our sins if we repent even if we do not confess our sins and receive absolution. On the other hand, if we repent, confess our sins to a priest, and receive absolution, then we have the certitude of faith that our sins are forgiven.

This is why the Church's law insists that children should be baptized in the first few weeks of their birth (Code of Canon Law, canon 867). A licit baptism, a baptism according to the mind of the Church, normally requires the consent of at least one of the parents (canon 868). While baptism frees a child from the guilt of original sin and incorporates her into the Church, the body of Christ, she must still grow in the knowledge and ways of the faith. The parents are ideally the guarantors of that growth.

In the danger of death, though, the assurances of salvation take pride of place over all other concerns. This is why in cases of necessity anyone with the right intention can baptize, even if they are not an ordained minister (canon 861). This means that a mother, a father, a doctor, a nurse, or any other person can baptize an infant who is in danger of death. They do not need to wait for a priest or a deacon to arrive. The one who baptizes simply needs to pour a little amount of water onto the baby each time the name of one of the Divine Persons is mentioned as this same person pronounces these words: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit."

Baptizing these infants helps not only them, but it gives consolation to their parents who can then rely not only on hope but on the certitude of faith that their child is with God. But this is secondary. The matters of eternity outweigh the concerns of this life. Baptizing infants before they die guarantees their salvation. Christ is faithful to His promises. This is why the Church's law asserts that "an infant of Catholic parents or even of non-Catholic parents is baptized licitly in danger of death even against the will of the parents" (canon 868.2).

At first glance, this may seem presumptuous. Who would dare baptize a dying infant against the wishes of his or her parents? But that's to ask the question from a purely political or societal perspective. The Christian is convinced, rather, that baptism offers the unmerited grace of salvation. While on this side of eternity to baptize a dying infant may seem odd and perhaps even imprudent if the parents are not in favor of it, we know with the guarantees of faith that the child will then rejoice forever with God in the world to come. Who, then, would dare to deny the child this priceless gift?