BATTESIMO dei DISSIDENTI. – By dissidents are meant here those who belong either to the separated Eastern Churches or to communities or sects derived from the so-called “Reformation” of the sixteenth century. With regard to both, it is useful to know what value the B. administered by them has for the Catholic Church.
I. SEPARATE EASTERN CHURCHES
As regards the substance—that is, the matter, the Trinitarian formula, and the intention of the minister—there is agreement between the Catholic Church and the various separated Churches; and therefore Baptism administered by them to their own faithful is never repeated. Other differences may be found, and in fact do exist, for example concerning the question of the character and certain liturgical ceremonies; but the substance remains the same.II. COMMUNIONS DERIVED FROM THE « REFORMATION »
As a general rule, the Catholic Church, faithful to her doctrine, has always recognized as valid every Baptism conferred by heretics when it has been administered in conformity with the institution of Jesus Christ—that is, using natural water, the Trinitarian formula, and the intention of doing what she herself does. She has therefore always condemned the practice of indiscriminately rebaptizing persons baptized by heretics. The words of s. Pius V may be cited: « The Calvinists do not err in the form of Baptism, but in its effects; therefore those baptized by the Calvinists must not be rebaptized » (R. Stephen, p. 10); as well as several other decrees of the Holy Office and of the Sacred Congregation of Propaganda Fide (R. Stephen, p. 40 ff.; E. Mangenot, in DThC, II, 1, col. 338 f.).The current discipline, in view of the profound development undergone in Protestant theory and practice, especially since the seventeenth century, is based on the decree of the Holy Office of 20 November 1878 and contains the following norms:
1. Whatever the sect and place of origin of those who intend to pass to the Catholic Church, the validity of the Baptism received in heresy must be examined case by case. It is therefore not enough to consider the ritual of that particular sect, to see whether it contains anything contrary to the validity of Baptism; rather, in each individual case, the doctrinal position and liturgical practice of the minister who conferred it must be investigated, as well as the matter and form used in the first Baptism. 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, no. 814]). 2. If, after careful investigation, the validity of the Baptism conferred is established with certainty, the Sacrament must not be repeated, but the abjuration or profession of faith alone is to be received. 3. If, on the other hand, it is established that the first Baptism is null, it must be administered absolutely. 4. If there are no grounds for reaching a conclusion concerning validity or invalidity, or if some doubt concerning validity remains, Baptism must be administered conditionally.