BAPTISM of DISSIDENTS. — By dissidents, here, are meant those who belong either to the Eastern separated Churches or to communions or sects derived from the so-called “Reformation” of the 16th century. For both it is useful to know what value the Church attributes to the B. administered by them.
I. EASTERN SEPARATED CHURCHES
As regards the substance, that is, the matter, the Trinitarian form, and the intention of the minister, there is agreement between the Catholic Church and the various separated Churches; and therefore the B. administered by them to their faithful is never repeated. Other differences may be found, and in fact exist, for example, on the question of character, on some liturgical ceremonies; but the substance remains the same.II. COMMUNIONS DERIVED FROM THE “REFORMATION.” — As a general rule the Catholic Church, faithful to its doctrine, has always recognized as valid every B. conferred by heretics, when it had been administered in conformity with the institution of Jesus Christ, that is, using natural water, the Trinitarian formula, with the intention of doing what the Church does. Therefore it has always disapproved of the indiscriminate practice of rebaptizing persons baptized by heretics. The words of St. Pius V may be cited: “The Calvinists were not in the form of B., but in its effects; therefore those baptized by Calvinists ought not to be rebaptized” (R. Stephen, p. 10); and several other decrees of the Holy Office and of the Sacred Congregation of Propaganda Fide (R. Stephen, pp. 40 ff.; E. Mangenot, in DThC, II, 1, col. 338 ff.).
The present discipline, considering the profound evolution undergone in theory and practice by Protestants, especially since the 17th century, is based on the decree of the Holy Office of 20 Nov. 1878, and contains the following norms:
1. Whatever the sect and the place from which come those who intend to pass to the Catholic Church, the validity of the B. received in heresy must be examined case by case. It is not enough, therefore, to consider the ritual of that particular sect, to see whether it contains anything contrary to the validity of B., but one must investigate in individual cases the doctrinal position and the liturgical practice of the minister who conferred it; the matter and form used in the first B. As for the intention, it must be presumed, unless there is a prudent reason for doubt (Instruction of the Congregation of Propaganda Fide, 23 June 1830 [Collect. S. C. de Prop. Fide, I, Rome 1893, n. 814]).
2. If, after careful investigation, the validity of the B. conferred is certainly established, the sacrament must not be repeated, but only the abjuration or profession of faith received.
3. If, on the other hand, it is certain that the first B. is null, it must be administered absolutely.
4. If, however, there are no grounds for concluding on the validity or invalidity, or some doubt remains about the validity, the B. must be administered conditionally.