The second birth is being born only of the Spirit when you confess Jesus as Lord. thought that baptism, unless there was danger of death, should be deferred until the child was three years old, for then it could hear and respond at the ceremonies. Click this link for a full reading of that chapter. The word Baptism is derived from the Greek word, bapto, or baptize to wash or … It is employed in a metaphorical sense in Acts, i, 5, where the abundance of the grace of the Holy Ghost is signified, and also in Luke, xii, 50, where the term is referred to the sufferings of Christ in His Passion. We may add here some brief remarks on the discipline of the Church in regard to unbaptized persons. St. Cyprian says (Ep. The singular form “In the name”, not “names”, is also to be employed, as it expresses the unity of the Divine nature. This parallels Paul’s statement that we are “freed from sin” (Rom. . Should a priest baptize the child of non-Catholic parents if they themselves desire it? The Arians at the time of the Council of Nicaea do not seem to have tampered with the baptismal formula, for that Council does not order their rebaptism. Consider, for example, that the images of Spirit and water together constitute the one event of Jesus’ baptism, which John hints at in John 1:29-34. From the earliest times (Martene, De Ant. Eccl. Buy 5 - 9 and pay only $3.25 … Those who have no settled place of abode may be baptized by the pastor of any church they choose. St. Thomas treats of the nature of this indelible seal, or character, it the Summa (III, Q. lxiii, a. If the children were, however, not infants, but had the use of reason and were sufficiently instructed, they should be baptized when prudence dictated such a course (Sabetti, no. The first (medii) indicates a thing to be so necessary that, if wanting (though inculpably), salvation cannot be attained. Here the pope does not give baptism in the name of Christ only as an alternative. lxxvii, ad H. de S. Victore) likewise discourse in the same sense concerning the baptism of desire. milit., iii), St. VII, can. In ecclesiastical usage, however, when the terms Baptize, Baptism are employed without a qualifying word, they are intended to signify the sacramental washing by which the soul is cleansed from sin at the same time that water is poured upon the body. In the latter case, one should be male and the other female. xvi ad Episc. It is true that a statement declaring wine to be valid matter of baptism is attributed to Pope Stephen II, but the document is void of all authority (Labbe, Conc., VI). When it is said that baptism is also necessary, by the necessity of precept (prcecepti), it is of course understood that this applies only to such as are capable of receiving a precept, viz. If it be said that there is no example of the baptism of infants to be found in Holy Writ, we may answer that infants are included in such phrases as: “She was baptized and her household” (Acts, xvi, 15); “Himself was baptized, and all his house immediately” (Acts, xvi, 33); “I baptized the household of Stephanus” (I Cor., i, 16). As far as can be now ascertained, the practice of rebaptism arose in Africa owing to decrees of a Synod of Carthage held probably between 218 and 222; while in Asia Minor it seems to have had its origin at the Synod of Iconium, celebrated between 230 and 235. While it is certain that unbaptized infants must endure the pain of loss, it is not at all certain that they are subject to the pain of sense. They are valuable, also, as containing a summary of the main points to be considered in the treatment of this important matter. St. Isidore of Seville (De Eccl. We have rendered votum by “desire” for want of a better word. St. Justin Martyr (Apol., I, lxvi) declares that in baptism we are created anew, that is, consequently, free from all stain of sin. It is treated and developed by St. Thomas Aquinas (III, Q. lxii, a. It has been conjectured that this otherwise unknown usage of the Corinthians consisted in some living person receiving a symbolic baptism as representing another who had died with the desire of becoming a Christian, but had been prevented from realizing his wish for baptism by an unforeseen death. Finally it must be borne in mind that unbaptized infants are not unjustly deprived of heaven. It is otherwise in the case of an adult, for in such a one it is necessary that the requisite dispositions of the soul be present. iv, Contr. Sponsors are also used in the solemn baptism of adults. Observe the commandments of God; that, when Our Lord shall come to His nuptials, thou mayest meet Him together with all the Saints and mayest have life ever-lasting, and live for ever and ever. The validity of such marriages is proved from the fact that children born of them are legitimate, not spurious. When, then, St. Athanasius (Or. Baptism is, therefore, the sacrament by which we are born again of water and the Holy Ghost, that is, by which we receive in a new and spiritual life, the dignity of adoption as sons of God and heirs of God‘s kingdom. It is also usual to distinguish the remote matter and the proximate matter. civ; Labbe, VIII), in which he states that a person is not to be rebaptized who has already been baptized “in the name of the Holy Trinity or in the name of Christ only, as we read in the Acts of the Apostles (for it is one and the same thing, as St. Ambrose has explained) “As in the passage to which the pope alludes, St. Ambrose was speaking of the faith of the recipient of baptism, as we have already stated, it has been held probable that this is also the meaning that Pope Nicholas intended his words to convey (see another explanation in Pesch, Praelect. The decree speaks thus of Baptism: “Holy Baptism holds the first place among the sacraments, because it Is the door of the spiritual life; for by it we are made members of Christ and incorporated with the Church. Review Subject Required. In our present ritual, a white veil is placed momentarily on the head of the catechumen as a substitute for the baptismal robe (O’Kane, no. They were the Paulianists and Photinians, Pope Innocent I (Ad. V) teaches: “There is no cause of damnation in those who have been truly buried with Christ by baptism… Nothing whatever will delay their entrance into heaven.” Another effect of baptism is the infusion of sanctifying grace and supernatural gifts and virtues. This had already been decreed by Alexander III (Cap. Infant baptism has, however, been the subject of much dispute. On the contrary, if the proper matter and form be used and the one conferring the sacrament really “intends to perform what the Church performs”, the baptism is undoubtedly valid. If it has really become putrid, the font is to be renovated and fresh water to be blessed by a form given in the Ritual. Others, as St. Jerome and St. Maximus, appear to assume that Christ baptized John on this occasion and thus instituted the sacrament. This doctrine of the schools, which claims for every sacrament those graces which are peculiar and diverse according to the end and object of the sacrament, was already enunciated by Tertullian (De Resurrect., viii). Fid., IV, ix), concede this statement of the Baptist to have a literal fulfilment in the Pentecostal fiery tongues. Its object is, of course, to honor the three Persons of the Holy Trinity in whose name it is conferred. Other writers, as Peter Lombard and Hugh of St. Victor, hold also that such baptism would be valid, but say nothing of a dispensation for the Apostles. The Council of Nica (can. Heb., vi, 2; Mark, vii, 4). When infants are solemnly baptized, persons assist at the ceremony to make profession of the faith in the child’s name. The authority of Pope Stephen I has been alleged for the validity of baptism given in the name of Christ only. But there is no such unity of teaching and practice among them, and consequently the particular case of each convert must be examined into when there is question of his reception into the Church. For in the first place, as is evident from John, iii and iv, Christ certainly conferred baptism, at least by the hands of His Disciples, before His Passion. (a) The ordinary minister of solemn baptism is first the bishop and second the priest. Water derived from melted ice, snow, or hail is also valid. xv; cf. This relationship constitutes an impediment that would make a subsequent marriage with any of them null and void unless a dispensation were obtained beforehand. This was so well recognized that infusion or aspersion received the name of the baptism of the sick (baptismus clinicorum). These appear to be the most probable of the interpretations of this passage; each, no doubt, has its difficulties. vii); but this was not on account of the single ablution, but apparently because they baptized in the death of Christ. is also invoked for the same opinion, inasmuch as he seems to hold that Christ instituted the sacrament when, after His rising from the dead, He gave the command (Matt., xxviii): “Go and teach … baptizing”; but St. Leo’s words can easily be explained otherwise, and in another part of the same epistle he refers to the sanction of regeneration given by Christ when the water of baptism flowed from His side on the Cross; consequently, before the Resurrection. St. Ambrose (De Myst., IV) declares: “Unless a person has been baptized in the name of the Father and of the Son and of the Holy Ghost, he can not obtain the remission of his sins.” St. Cyprian (Ad Jubaian. Sabetti also notes that ministers of the same sect do not everywhere follow a uniform method of baptizing. The form is: I baptize thee in the name of the Father and of the Son and of the Holy Ghost. 5) says: “Although unbaptized infants are separated from God as far as glory is concerned, yet they are not separated from Him entirely. If the instruction to be born again of water and spirit is bookended before and after by the theme of baptism, it’s reasonable to conclude that baptism is what Jesus has in mind when he speaks of the necessity to be born of water and spirit for entrance into heaven. This argument is used by St. Augustine (Ep. St. Thomas (In II Sent., dist. The issue really isn’t an issue of Baptism. The Baptism of the Lord, commemorating Jesus Christ's baptism by St. John the Baptist, celebrates the revelation of the Trinity. All that is required for a baptism to be valid (and hence to be recognized by the Catholic Church as a true baptism) is the pouring of water over the head of the person to be baptized (or the immersion of the person in water); and the words "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." What happens to them? The absolute necessity of this sacrament is often insisted on by the Fathers of the Church, especially when they speak of infant baptism. It is true that the so-called Apostolic Canons (xlv and xlvi) speak of the non-validity of baptism conferred by heretics, but Dellinger says that these canons are comparatively recent, and De Marca points out that St. Cyprian would have appealed to them had they been in existence before the controversy. ): “Christ loved the Church, and delivered Himself up for it: that he might sanctify it, cleansing it by the laver of water in the word of life: that he might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish.” The prophecy of Ezechiel (xxxvi, 25) has also been understood of baptism: “I will pour upon you clean water, and you shall be cleansed from all your filthiness” (inquinamentis), where the prophet is unquestionably speaking of moral defilements. In treating of the grace bestowed by baptism, we presume that the recipient of the sacrament puts no obstacle (obex) in the way of sacramental grace. By the third and fourth centuries, baptism … If the baptism be given by immersion, the priest dips the back part of the head three times into the water in the form of a cross, pronouncing the sacramental words. Penance does not make us Christians; on the contrary, it presupposes that we have already been born of water and the Holy Ghost to the life of grace, while baptism on the other hand was instituted to confer upon men the very beginnings of the spiritual life, to transfer them from the state of enemies of God to the state of adoption, as sons of God. 662, 2) declare that it is not licit to baptize them against the will of their parents; for their baptism would violate parental right, expose them to the danger of per-version, and be contrary to the practice of the Church. The necessity of baptism has been called in question by some of the Reformers or their immediate forerunners. Moreover, that those who die in original sin, without ever having contracted any actual sin, are deprived of the happiness of heaven is stated explicitly in the Confession of Faith of the Eastern Emperor Michael Palwologus, which had been proposed to him by Pope Clement IV in 1267, and which he accepted in the presence of Gregory X at the Second Council of Lyons in 1274. Those who are baptized are obliged only to have faith, but not to observe the whole law of Christ. General Apologetics. (b) The negative document we call the canons on baptism decreed by the Council of Trent (Sess. In the Greek Rite the oil of catechumens is blessed by the priest during the baptismal ceremony. The doctrine on this subject is found in the seventh chapter on justification in the sixth session of the Council of Trent. What is it that makes the baptism “Catholic” vs a valid non-Catholic Christian baptism? It is true that St. John Chrysostom (Horn., xxviii in Joan. If, however, it was done through a mistaken piety only, it would not interfere with the validity (S. Hence the Roman Ritual declares: “The legitimate minister of baptism is the parish priest, or any other priest delegated by the parish priest or the bishop of the place.” The Second Plenary Council of Baltimore adds: “Priests are deserving of grave reprehension who rashly baptize infants of another parish or of another diocese.” St. Alphonsus (n. 114) says that parents who bring their children for baptism without necessity to a priest other than their own pastor, are guilty of sin because they violate the rights of the parish priest. held that this sacrament made the baptized certain of the perpetual grace of adoption. While these two forms are not the Sacrament of Baptism per se, they do render the same graces and effects (Catechism, No.1258). Later theologians commonly maintain that the baptism of blood justifies adult martyrs independently of an act of charity or perfect contrition, and, as it were, ex opere operato, though, of course, they must have attrition for past sins. Prov. Rationalists, like Harnack (Dogmengeschichte, I, 68), dispute it, only by arbitrarily ruling out the texts which prove it. Dew, sulphur or mineral water, and that which is derived from steam are also valid matter for this sacrament. The authority of St. Leo (Ep. The word `baptism’ is employed in this sense in Scripture, even by our divine Redeemer Himself,—`I have a baptism wherewith to be baptized’, etc. Types of this sacrament are to be found among the Jews and Gentiles. This signifies the baptizing of all the nations. Alex. It would be considered a validly Catholic baptism (assuming the proper formula were used), but the child in such an instance would be raised outside of the Church. The authority of this canon is, moreover, doubtful at best. 6:7) through the death we experience in baptism. Suarez, De Bapt., disp. All authorities agree that Matt., xxviii, contains the solemn promulgation of this sacrament, and St. Leo does not seem to intend more than this. 1917 Catholic Encyclopedia, Baptism, Baptism of Desire; Church Teaching, specifically on Baptism of Blood: St. Cyprian (Ep. (Rom. It is a point on which the Fathers are unanimous, and telling quotations might also be made from St. Cyprian, Clement of Alexandria, St. Hilary, St. Cyril of Jerusalem, St. Christians have always interpreted the Bible literally when it declares, "Baptism . Peter concurs on the relation between baptism and salvation. St. Ambrose asks: “Did he not obtain the grace which he desired? Christ’s command excepts no one when He bids the Apostles teach all nations and baptize them. The symbolic meaning is thus explained (Cat. Name Email Required. It is true that in the decree for the Armenians, Pope Eugene IV uses baptizetur, according to the ordinary version of this decree, but Labbe, in his edition of the Council of Florence seems to consider it a corrupt reading, for in the margin he prints baptizatur. iv) and of the Council of Florence in the Decree of Union. Bingham, Antiq. It is desirable that they should have been confirmed, but this is not absolutely necessary. No one is to be baptized except at the age at which Christ was baptized or at the moment of death. It is also the act that forgives sins, grants spiritual rebirth, and makes one a member of the church (CCC, 1213). (2) The baptism of blood (baptismus sanguinis) is the obtaining of the grace of justification by suffering martyrdom for the faith of Christ. 104) that baptism by a Jew or a pagan is valid. As a rule, however, those sects which believe in baptism at the present time, recognize water as the necessary matter of the sacrament. This is often done as a matter of fact, as the confession is an excellent preparation for the reception of the sacrament (De Herdt, VI, viii; Sabetti, no. VII, can. As a consequence, no satisfaction for past sins is enjoined upon those who are baptized; and if they die before they commit any sin, they attain immediately to the kingdom of heaven and the vision of God,”. This doctrine is founded on the words of Christ. Eccl. In the profession of faith prescribed by Pope Innocent III for the Waldensians in 1210, we read: “We believe that all sins are remitted in baptism, both original sin and those sins which have been voluntarily committed.” The Council of Trent (Sess. A distinction is also made as to the mode of administration. V, Prop. For, in the beginning of Christianity, unions between the baptized and unbaptized were frequent, and they were certainly held valid. The definition of the Roman Catechism combines the physical and metaphysical definitions of baptism. That this was an essentially different rite from John the Precursor’s baptism seems plain, because the baptism of Christ is always preferred to that of John, and the latter himself states the reason: “I baptize with water … [Christ] baptizeth with the Holy Ghost” (John, i). Christ, it is true, prescribed instruction and actual faith for adults as necessary for baptism (Matt., xxviii; Mark, xvi), but in His general law on the necessity of the sacrament (John, iii) He makes absolutely no restriction as to the subject of baptism; and consequently while infants are included in the law, they cannot be required to fulfil conditions that are utterly impossible at their age. He cites the authority of Goar for this statement. Trid., Sess. John the Baptist, who is considered a forerunner to Christianity, used baptism as the central sacrament of his messianic movement.Christians consider Jesus to have instituted the sacrament of baptism. St. Augustine (Serm. As to the nature of the Precursor’s baptism, St. Thomas (III, Q. xxxviii, a. It is this sanctifying grace which renders men the adopted sons of God and confers the right to heavenly glory. I, De Sp. Such persons are designated sponsores, offerentes, susceptores, fidejussores, and patrini. The question becomes a practical one when converts to the Faith have to be dealt with. If the dead will not arise, what means the profession of faith in the resurrection of the dead, made at baptism? While it works a hardship for some, it has undoubtedly improved the condition of most. Sponsors must themselves be baptized persons having the use of reason and they must have been designated as sponsors by the priest or parents. The term “baptistery” is commonly used for the space set aside for the conferring of baptism. Believer's baptism (occasionally called credobaptism, from the Latin word credo meaning "I believe") is the Christian practise of baptism as is understood by many evangelical denominations, particularly those that descend from the Anabaptist and English Baptist tradition. According to Calvin it is necessary for adults as a precept but not as a means. Bab.) In like manner they consider as probably valid the baptism of an infant in its mother’s womb, provided the water, by means of an instrument, would actually flow upon the child. By virtue of our Catholic baptism, we become Catholic and are obliged to follow certain rules that are not binding on baptized non-Catholic Christians, for example to attend Mass on Sundays and Holy Days and to marry according to Catholic form. Neither would it be a consequence of this doctrine that a person justified by the baptism of desire would thereby be dispensed from seeking after the baptism of water when the latter became a possibility. The pontiff says: “Since according to the Gospel teaching, a man must be born again of water and the Holy Ghost, those are not to be considered validly baptized who have been baptized with beer” (cervisia). As to a mixture of water and some other material, it is held as proper matter, provided the water certainly predominates and the mixture would still be called water. St. Augustine (Ep. It has been urged that, under the law of nature and the Mosaic dispensation, children could be saved by the act of their parents and that consequently the same should be even more easy of attainment under the law of grace, because the power of faith has not been diminished but increased. The reply to this is obvious. Tertullian tells us (De Bapt., xiii): “The law of baptism (tingendi) has been imposed and the form prescribed: Go, teach the nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost.” St. Justin Martyr (Apol., I) testifies to the practice in his time. Moralists, however, state that in case of necessity, the baptism would probably be valid if the water were applied to any other principal part of the body, as the breast or shoulder. Lucif., ix): “In case of necessity, we know that it is also allowable for a layman [to baptize]; for as a person receives, so may he give.” The Fourth Council of the Lateran (cap. When, then, circumstances arise where the danger of perversion for the Catholic party is removed, the Church dispenses in her law of prohibition, but always requires guarantees from the non-Catholic party that there will be no interference with the spiritual rights of the partner of the union. I Cor.). The Council of Trent (Sess. Before administering the blessed salt, however, he requires the catechumen to make an explicit renunciation of the form of error to which he had formerly adhered, and he is then signed with the cross on the brow, ears, eyes, nostrils, mouth, breast, and between the shoulders. It is well known that the latter was the case with the Spanish Arians and that consequently converts from the sect were rebaptized. In speaking of souls who have failed to attain salvation, theologians distinguish the pain of loss (paena damni), or privation of the beatific vision, and the pain of sense (peen sensus). The same doctrine is found also in the Decree of Union of the Greeks, in the Bull “Lsetentur Coeli” of Pope Eugene IV, in the Profession of Faith prescribed for the Greeks by Pope Gregory XIII, and in that authorized for the Orientals by Urban VIII and Benedict XIV. This name has been given to the blessing of bells, at least in France, since the eleventh century. They are required, moreover, to have the intention of really assuming the obligations of godparents. The priest is directed to see that obscene, fabulous, and ridiculous names, or those of heathen gods or of infidel men be not imposed. It is also to be noted that those who had previously received John’s baptism had to receive later the Christian baptism (Acts, xix). vi) declares that an infant cannot be baptized in its mother’s womb, but it was teaching only that neither the baptism of the mother nor her faith is common to her and the infant in her womb, but are acts peculiar to the mother alone. Neither Cyprian, however, nor his zealous abettor, Firmilian, could show that rebaptism was older than the century in which they were living. In the first case, there is implied a defect in the matter or form, or a lack of the requisite intention on the part of minister or recipient, and then the sacrament would be simply null. declares: “The Church received from the Apostles the tradition of giving baptism also to infants”. Justin Martyr (Apol., I) describes the ceremony of baptism and declares: “Then theyare led by us to where there is water … and then they are laved in the water”. xiii). 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