But the actual RCIA process is inconsistent with what you describe here. Non-Christian converts are NOT baptized the moment they express interest and then catechized. They really do make them wait in most circumstances.
Baptism is generally conferred when the person understands what it is and desires it. Infant baptism, while it has become the rule in historically Christian cultures, is really a special case. From biblical times, when people converted, their whole households were baptized. It seems to me that the infants received it as a special gift in recognition that the parents believed and will be working to raise them in the faith.
By your logic, why should we not travel round with holy water squirt guns forcibly baptizing everyone we meet? Why not shower them with Grace if that’s all baptism reduces to? You wouldn’t do that, right? (I’m not being serious, I’m pointing to where the end of that logic road leads).
And what if the soil is not only rocky, but the gardener intends to pour vinegar into it daily? Oh well, no worries, the sponsors, wherever they may be, can make anything grow!
I’ll just refer you to the words of Thomas Aquinas…
As the Apostle says (Romans 5:17), “if by one man’s offense death reigned through one,” namely Adam, “much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one, Jesus Christ.” Now children contract original sin from the sin of Adam; which is made clear by the fact that they are under the ban of death, which “passed upon all” on account of the sin of the first man, as the Apostle says in the same passage (Romans 5:12). Much more, therefore, can children receive grace through Christ, so as to reign in eternal life. But our Lord Himself said (John 3:5): “Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.” Consequently it became necessary to baptize children, that, as in birth they incurred damnation through Adam so in a second birth they might obtain salvation through Christ. Moreover it was fitting that children should receive Baptism, in order that being reared from childhood in things pertaining to the Christian mode of life, they may the more easily persevere therein; according to Proverbs 22:5: “A young man according to his way, even when he is old, he will not depart from it.” This reason is also given by Dionysius (Eccl. Hier. iii).
The spiritual regeneration effected by Baptism is somewhat like carnal birth, in this respect, that as the child while in the mother’s womb receives nourishment not independently, but through the nourishment of its mother, so also children before the use of reason, being as it were in the womb of their mother the Church, receive salvation not by their own act, but by the act of the Church. Hence Augustine says (De Pecc. Merit. et Remiss. i): “The Church, our mother, offers her maternal mouth for her children, that they may imbibe the sacred mysteries: for they cannot as yet with their own hearts believe unto justice, nor with their own mouths confess unto salvation . . . And if they are rightly said to believe, because in a certain fashion they make profession of faith by the words of their sponsors, why should they not also be said to repent, since by the words of those same sponsors they evidence their renunciation of the devil and this world?” For the same reason they can be said to intend, not by their own act of intention, since at times they struggle and cry; but by the act of those who bring them to be baptized.
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 Theologica III, 68,9
) It’s not unlike the situation in Iraq, right? Sitting back and being agreeable is not always in the best interest of the common good. It can really cause a lot pain and chaos you could have avoided with a little determination earlier on.