[De communione et conversatione Iudaeorum et Christianorum]

The thirteenth advice follows from the decretal of Clement, which is placed in the seventh advice, and it is that Jews ought not to be compelled unwillingly to baptism, because no one ought to be simply compelled to the faith, for the reason that faith ought not to be out of necessity. Whence if they were compelled absolutely and simply, they do not receive the character. If they are compelled conditionally, they do receive the character. And they are to be said to be compelled so that they may observe the faith they have accepted, lest the name of the Lord be blasphemed. The Fourth Council of Toledo says this, and it is placed in the 45th distinction, "De Iudaeis": but the holy synod commands that henceforth no one exert force on anyone to believe. For God has mercy on whom He wills, and hardens whom He wills. For such people are not to be saved unwillingly, but willingly, so that the form of justice may be complete. For just as man perished through the will of his own free choice, so, called by the grace of God, he is saved through the conversion of his own mind and through believing. Therefore, they are not to be urged by force, but by the will and faculty of free choice, so that they may be persuaded to convert, not rather compelled. But those who have already been forced to Christianity—namely, the gloss says, by conditional coercion, not absolute—as was done in the times of the most religious prince Sisebut, because it is already established that they have been associated with divine sacraments, and have received the grace of baptism, and have been anointed with chrism, and are participants of the body of the Lord; it is necessary also that they be compelled to hold the faith which they received by force or necessity, lest the name of the Lord be blasphemed, and the faith which they received be held as vile and contemptible. Alexander III assumes the same, chapter 39, and it is placed in Extra de Baptismo and its effect, where the text and gloss place a conditional consent or will, which is a will, and that it does not impede the sacrament of baptism, just as neither the sacrament of order. It is different if by absolute coercion. And he adds regarding the sleeping and the insane: if they persisted in contradiction before they incurred insanity or fell asleep; because in them is understood the contradiction of the purpose to persist. If they have been immersed here, they do not receive the character of the sacrament. It is different, however, if they had previously been catechumens, or had the purpose of being baptized. Whence the Church is accustomed to baptize such in an article of necessity. For then the sacramental character is imprinted.