Kan. 868 - § 1. Da bi se dijete dopušteno krstilo, potrebno je:
1. da pristanu roditelji, barem jedan od njih ili tko ih zakonito zamjenjuje;
2. da ima osnovane nade da će biti odgajano u katoličkoj vjeri; ako te nade nema, neka se krštenje prema propisima krajevnog prava odgodi pošto se razlog obrazloži roditeljima.
§ 2. Dijete katoličkih, dapače, i nekatoličkih roditelja, u smrtnoj pogibelji dopušteno se krsti, pa i protiv volje roditelja.
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30. It sometimes happens that pastors are approached by parents who have little faith and practice their religion only occasionally, or even by non-Christian parents who request Baptism for their children for reasons that deserve consideration.
In this case the pastor will endeavor by means of a clear-sighted and understanding dialogue to arouse the parents' interest in the sacrament they are requesting and make them aware of the responsibility that they are assuming.
In fact the Church can only accede to the desire of these parents if they give an assurance that, once the child is baptized, it will be given the benefit of the Christian upbringing required by the sacrament. The Church must have a well-founded hope that the Baptism will bear fruit.[40]
If the assurances given—for example, the choice of godparents who will take sincere care of the child, or the support of the community of the faithful—are sufficient, the priest cannot refuse to celebrate the sacrament without delay, as in the case of children of Christian families. If on the other hand they are insufficient, it will be prudent to delay Baptism. However the pastors should keep in contact with the parents so as to secure, if possible, the conditions required on their part for the celebration of the sacrament. If even this solution fails, it can be suggested, as a last recourse, that the child be enrolled in a catechumenate to be given when the child reaches school age.
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Can 750 §1. Infans infidelium, etiam invitis parentibus, licite baptizatur, cum in eo versatur vitae discrimine, ut prudenter praevideatur moriturus, antequam usum rationis attingat.
§2. Extra mortis periculum, dummodo catholicae eius educationi cautum sit, licite baptizatur:
1º Si parentes vel tutores, aut saltem unus eorum, consentiant;
2º Si parentes, idest pater, mater, avus, avia, vel tutores desint, aut ius in eum amiserint, vel illud exercere nullo pacto queant.
Can 751. Circa baptismum infantium duorum haereticorum aut schismaticorum, aut duorum catholicorum qui in apostasiam vel haeresim vel schisma prolapsi sint, generatim serventur normae in superiore canone constitutae.
(1917
Codex Iuris Canonicis)
Djeca nevjernika i nekatolika - Dijete nevjernika krsti se dozvoljeno i protiv volje roditelja, kad je u pogibli života te se razborito predviđa, da će umrijeti prije nego dođe do razuma. Izvan pogibli smrti krsti se dozvoljeno, samo ako je zajamčen njegov katolički uzgoj: 1) ako pristanu roditelji ili štitnici, ili barem jedan od njih; 2) ako nema roditelja, t. j. oca, majke, djeda, babe ili štitnika, ili su izgubili pravo na dijete ili ga ne mogu nikako vršiti (k. 750). Gledom na krst djece dvojice krivovjeraca, raskolnika ili katolika, koji su otpali od vjere ili su postali krivovjerci ili raskolnici, vrijedi uopće isto što i za djecu nevjernika (k. 751).
(
A. Crnica - Priručnik kanonskog prava Katoličke Crkve, Zagreb 1945., str 155)
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Ad secundum dicendum quod, sicut Augustinus, scribens Bonifacio, dicit,
in Ecclesia salvatoris parvuli per alios credunt, sicut ex aliis quae in Baptismo remittuntur peccata traxerunt. Nec impeditur eorum salus si parentes sint infideles, quia, sicut Augustinus dicit, eidem Bonifacio scribens,
offeruntur parvuli ad percipiendam spiritualem gratiam, non tam ab eis quorum gestantur manibus (quamvis et ab ipsis, si et ipsi boni fideles sunt), quam ab universa societate sanctorum atque fidelium. Ab omnibus namque offerri recte intelliguntur, quibus placet quod offeruntur, et quorum caritate ad communionem sancti spiritus adiunguntur. Infidelitas autem propriorum parentum, etiam si eos post Baptismum Daemoniorum sacrificiis imbuere conentur, pueris non nocet. Quia, ut ibidem Augustinus dicit,
puer semel generatus per aliorum voluntatem, deinceps non potest vinculo alienae iniquitatis obstringi, ubi nulla sua voluntate consentit, secundum illud, Ezech. XVIII, sicut anima patris mea est, et anima filii, anima quae peccaverit, ipsa morietur. Sed ideo ex Adam traxit quod sacramenti illius gratia solveretur, quia nondum erat anima separata vivens. Fides autem unius, immo totius Ecclesiae, parvulo prodest per operationem spiritus sancti, qui unit Ecclesiam et bona unius alteri communicat.
As Augustine says, writing to Boniface (Cont. duas Ep. Pelag. i), "in the Church of our Saviour little children believe through others, just as they contracted from others those sins which are remitted in Baptism."
Nor is it a hindrance to their salvation if their parents be unbelievers, because, as Augustine says, writing to the same Boniface (Ep. xcviii), "little children are offered that they may receive grace in their souls, not so much from the hands of those that carry them (yet from these too, if they be good and faithful) as from the whole company of the saints and the faithful. For they are rightly considered to be offered by those who are pleased at their being offered, and by whose charity they are united in communion with the Holy Ghost."
And the unbelief of their own parents, even if after Baptism these strive to infect them with the worship of demons, hurts not the children. For as Augustine says (Cont. duas Ep. Pelag. i) "when once the child has been begotten by the will of others, he cannot subsequently be held by the bonds of another's sin so long as he consent not with his will, according to" Ezekiel 18:4: "'As the soul of the Father, so also the soul of the son is mine; the soul that sinneth, the same shall die.' Yet he contracted from Adam that which was loosed by the grace of this sacrament, because as yet he was not endowed with a separate existence." But the faith of one, indeed of the whole Church, profits the child through the operation of the Holy Ghost, Who unites the Church together, and communicates the goods of one member to another.
(Summa Theologiae III,
68,
ix, ad. 2)
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