A. Baptism is characterized as a distinct Sacrament of the New Law by its effects, its matter and form, and its divine institution.
A. Baptism is characterized as a distinct Sacrament of the New Law by its effects, its matter and form, and its divine institution.
I. Baptism, according to the Roman Catechism, is the Sacrament of regeneration by water and the word of life. It is called the Sacrament of regeneration (cf. John 3: 5) with reference to its effects, which distinguish it from all other Sacraments. By water and the word of life are expressed the matter and form, or the outward sign of the Sacrament.
II. The essential remote matter is real, or natural water. For, when Christ Our Lord says that a man must be born again of and the Holy Ghost (John 3: 5), He understands natural water, as we see from the fact that the Apostles baptized with natural water Acts 3: 36), and from the usage and explicit teaching of the Catholic Church (Trid. Sess. VII de bapt. can. 2). Any kind of natural water is valid matter; but from reverence to the Sacrament the Church requires that water is blessed in the churches every year – usually on Holy Saturday. The proximate matter is the ablution (washing) with water by immersion, aspersion (sprinkling), or infusion (pouring). The present usage of the Western Church requires a triple infusion of water upon the person to be baptized.
The form must express the action of baptizing (Ego te baptizo), or an equivalent expression, and the names of the Three Divine Persons distinctly. The complete form is: I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. The words must give expression to the act, since they are to determine whether the water is applied for ablution or some other purpose. Hence Pope Alexander VIII condemned the assertion that Baptism is valid without the words I baptize thee. The Three Divine Persons must be expressly mentioned as contained in the commission given by Christ to the Apostles (Matt. 28: 19). (Image at left: Baptism of Cornelius by St. Peter.)
Among the ceremonies which precede, accompany, and follow Baptism, strictly so-called, the following are especially worthy of mention. (a) The candidate for Baptism, yet unworthy to enter the house of God, waits outside the church and is there received by the priest. He receives a name to signify that henceforth he is to belong to Christ. The object of the various exorcisms is to deliver him from the bondage of Satan, whose slave he is by sin. The Sign of the Cross is made upon his forehead to show that he is to be a follower of Christ Crucified, and upon his breast, to show that he ought to bear the Cross in his heart. Blessed salt, the emblem of wisdom, is put into his mouth. Saliva is applied to his ears, as it was to the eyes of the blind man in the Gospel, to signify that they should be open to the teachings of salvation, and to his nose, that it may become sensible of the odor of divine things. (b) After he has renounced Satan and his works, has been anointed with the oil of catechumens and has confessed his faith and signified his desire to be baptized, the Sacrament is administered to him in the manner described. (c) Hereupon his head is anointed withchrism, he receives the white garment of innocence, and then a lighted candle, as the emblem of the light of faith and good works.
The promises made at Baptism by the person baptized, or by his sponsors, are called baptismal vows; and as he receives from God in Baptism the promise of eternal life if he, on his part, remains faithful to his promise, this mutual pledge is called the covenant of Baptism. If the person to be baptized is an infant a sponsor answers for him. Sponsors are intended to act as spiritual parents towards their god-children. They are, consequently, bound to see to their Christian education in default of their natural parents. Hence those only are admissible to this office who are able and willing to fulfil the duties it entails, and are, moreover, free from certain special hindrances. Therefore parents cannot stand sponsors for their own children, as spiritual should not be added to natural relationship. The spiritual relationship resulting from Baptism will be treated elsewhere.
III. That Baptism is of divine institution follows from the charge given by Our Lord to His disciples to baptize all nations (Matt. 28: 19). Even before this injunction was given the disciples administered Baptism (John 3: 2; 4: 1-2); and they themselves, doubtless, had received Baptism before the Last Supper. The institution of this Sacrament may, in some way, be dated back to the baptism of Our Lord in the Jordan, inasmuch as the matter was then defined and sanctified, and the form intimated by the manifestation of the Three Divine Persons, while the opening of Heaven signified the supernatural effects of Sacramental Baptism (cf. Cat. Rom. de bapt. n. 19).
We have, therefore, in the rite of Baptism an external sign, instituted by Christ, not only signifying, but also conferring, divine grace, consisting of distinct matter and form – in short, a distinct Sacrament of the New Law.
B. Baptism cancels both original and actual sin, together with the eternal and temporal punishment due to them; it confers supernatural life on the soul, makes us members of Christ and of His Church, and gives us a pledge of grace in this life and of glory in the next.
I. Baptism cancels both original and actual sin. For (a) Holy Scripture attributes to Baptism as its
effect remission of sin without any limitation – to Jews, who had been already cleansed from original sin, as well as to heathens who
still bore its guilt. We are buried together with Him [Christ] by Baptism unto death... For he that is dead is justified
from sin
(Rom. 6: 4, 7). Do penance, and be baptized, every one of you, in the name of Jesus Christ, for the remission
of your sins
(Acts 2: 38). (b) The Church confesses without distinction or limitation (Symb. Constant.) one
baptism for the remission of sins.
The Council of Florence (decret. pro Armen.) expressly declares: That the effect of
this Sacrament is the remission of all sin, original as well as actual
(cf. Trid. Sess. V, can. 5).
II. Baptism also cancels the temporal as well as the eternal punishment due to sin. (a) The Sacrament
of Baptism not only heals us from the malady of sin, but thoroughly renews and regenerates us unto the destruction of the
old man (John 3: 5; Rom. 6: 4). But he who is entirely renewed and regenerated is free from all punishment incurred by the old
man, who is now dead. (b) The Church never imposed penances upon those who had just received Baptism, which it certainly
would have done if it believed that there still remained some punishment to be atoned for. (c) The Council of Florence (ibid.)
expressly teaches that this Sacrament effects the remission of all sin,
while the Council of Trent (ibid.) declares
that nothing whatsoever stands in the way of the admission of the newly regenerated into Heaven.
The temporal effects of original sin, or the sufferings of this life, are not taken away by Baptism. Hence it follows that in the baptized those effects are no longer strictly punishments (poenae); but only improperly such (poenalitates), which God for wise reasons leaves to His children the more to conform them with Jesus Christ, their Head, and to afford them the occasion of greater merit for the life to come.
III. By Baptism man is born to a new life, and sanctified by the infusion of grace and of the divine (theological) virtues of faith, hope, and charity. Baptism, on the authority of Christ and of His Apostles, is called the Sacrament of regeneration. Regeneration means a thorough renewal, a new creation; therefore, not merely the remission of sin and its punishment, but also the infusion of new life, or sanctifying grace. But sanctifying grace confers on us a supernatural likeness to God, whereby we are made His adopted children.
IV. Baptism makes us members of Christ through sanctifying grace. All ye who are baptized have put on Christ;
...you are all one in Christ Jesus
(Gal. 3: 27-28). Know you not that your bodies are the members of Christ?
(1 Cor. 6: 15) The spirit of Christ pervades the baptized and unites them with Him as their Head and Father according to the
spirit. Baptism, moreover, unites us with Christ externally by making us members of His Church (Florent. ibid.) They,
therefore, that received his [Peter's] word were baptized; and there were added in that day [to the Church] about three thousand
souls
(Acts 2: 41). The members of the Church are visible members of Christ, because the Church is His visible body (1 Cor.
1: 24). This union with Christ, this incorporation in the kingdom of God, furthermore, imprints on the soul an indelible mark,
the sacramental character.
Baptism of the Eunuch of Queen Candace of Ethiopia by Philip the Deacon.
V. Baptism confers the pledge of grace in this life and of glory in the next. (a) By regeneration and internal union with Christ, our Head, we receive the assurance of obtaining the graces requisite for a supernatural life – the sacramental grace of Baptism, which has for its object a good Christian life. By our external union with Christ, as members of His Church, we possess the necessary qualifications to receive the other Sacraments and to share in all the treasures of the Church. (b) For the future life, Baptism, by making us children of God and brothers and joint heirs of Christ, gives us the right to supernatural happiness.
C. Baptism is necessary as an ordinary means of salvation for all, even for infants.
A thing may be necessary for salvation either as the fulfillment of a divine precept (necessitas praecepti), so that he who deliberately transgresses such a precept by his disobedience incurs the loss of his salvation; or it may be necessary as a means (necessitas medii), whereby the attainment of salvation is rendered possible. This means, again, may be either absolutely or only ordinarily necessary. It is absolutely necessary when it cannot be supplied by any other means; thus sanctifying grace is (absolutely) necessary for salvation. When a means is required only in the ordinary course of divine providence, and may be exceptionally substituted by some other means, it is said to be necessary as an ordinary means. Such an exception, however, obtains only in the case in which the ordinary means ordained by God cannot be employed, and the express or implicit desire exists of employing the ordinary means if accessible. It is only as an ordinary means of salvation that Baptism is necessary.
I. Christ teaches without any restriction that unless a man be born again of water and of the Holy Ghost he
cannot enter into the Kingdom of God
(John 3: 5). In this passage Christ speaks of regeneration, or the origin of
supernatural life, which is effected by Baptism with water. Now supernatural life alone gives us the fitness for salvation;
therefore Baptism, which produces supernatural life, is necessary for salvation. This law is evidently universal. Christ speaks not,
as in the commandment to eat His flesh and drink His blood, of adults only (John 6). He simply asserts that Baptism is necessary
for all, consequently, for infants, in order to obtain salvation (Mark 10: 14). Therefore children who have not attained
to the use of reason are to recover through the charity of others in the Sacrament of Baptism that grace which they lost through the
disobedience of another – their first father, Adam.
II. The Church has always held that Baptism is necessary for the salvation of all, even of infants.
The Synod of Mileve (A.D. 418), assembled against the Pelagians, condemned as contrary to the practice of the Church and to the doctrine
of original sin the assertion that infants are not to be baptized.
The Council of Trent (Sess. v can. 4; cf. Sess. vii
de bapt. can. 12, 13) condemned the Anabaptists for teaching that infant Baptism was invalid, and that adults should, therefore,
be re-baptized. But the necessity of Baptism in the case of infants does not rest on a precept, since infants are not capable of
precept; consequently, Baptism is necessary for them as a means of salvation.
The obligations contracted in Baptism are binding upon those who are baptized as infants; nor are they at liberty, when they come to the use of reason, to rescind them. For, since all are bound to receive Baptism, all are likewise bound to fulfill the conditions necessarily arising from Baptism. This applies chiefly to the obligation of faith in divine revelation, as soon as it is brought to our knowledge, and of obedience to the Church's precepts.
From what has been said it is manifest that children who die without Baptism cannot partake of supernatural happiness.
The Council of Florence (decret. union. Graec.) declares that the souls of those who depart this life in mortal sin,
or only in original sin, descend into hell immediately, and suffer punishment, though different in kind.
The souls of unbaptized
children, therefore, are excluded from the beatific vision. This exclusion and banishment from Heaven into a place commonly called hell
(infernus, limbus) is for them a true punishment, although they have no knowledge of their supernatural end. It does not however,
by any means follow that they suffer the pain of sense, or of fire; on the contrary, it is a very common belief of theologians
that they suffer only the pain of loss, since only those deserve hell fire who have turned from God to His creatures,
which is not the case with unbaptized infants.
From what we have said of the disposition and preparation necessary for the Sacraments in general, it follows that the adult candidate for Baptism, besides having the intention necessary for the valid reception of the Sacrament, must, in order to receive it worthily, have faith and a true sorrow for his actual sins. Hence in ancient times great pains were bestowed on the preparation of the catechumens, or aspirants for Baptism. They were divided into three classes: the hearing, who were allowed only to listen to the preaching of the word of God; the kneeling, who were permitted to be present at divine service; and the enlightened, who, instructed in the more secret mysteries of the Faith (disciplina arcani), immediately awaited Baptism.
Baptism of Emperor Constantine by Pope
St. Sylvester.
D. Sacramental Baptism may be partially supplied by baptism of desire and baptism of blood.
Though the words of Christ in their generality (John 3: 5) apply to the necessity of Baptism with water (baptisma fluminis), yet they must be understood to admit of two exceptions founded on Scripture and Tradition – baptism of desire (baptisma flaminis), i.e., perfect love of God, including perfect contrition and the desire of receiving the Sacrament; and the baptism of blood (baptisma sanguinis), i.e., martyrdom for Christ's sake.
I. By baptism of desire sin and eternal punishment are remitted. (a) Christ promises justification, and,
consequently, remission of sins, to those who love God perfectly. He that loveth Me shall be loved of My Father, and I will love
him... If anyone love Me he will keep My word, and My Father will love him, and We will come to him and will make Our abode with him
(John 14: 21, 23; cf. John 4: 7). Wherever there is love there will also be hatred and detestation of whatever is opposed to
the object loved; therefore sorrow for sin is necessary as a disposition without which personal sins cannot be forgiven. (b)
The Council of Trent (Sess. vi c. 4; cf. Sess. xiv c. 4, de poenit.) takes this for granted when it teaches that, according to
the doctrine of the Gospel, justification cannot be effected except by Baptism or its desire. The contrary doctrine has been condemned
by Pope St. Pius V against Baius (prop. 32, 33).
On the other hand, we have no grounds for believing that baptism of desire has all the effects of the Sacramental Baptism. It is certain that he who is justified by perfect charity does not thereby receive the baptismal character; nor does he become a member of the visible Church; nor capable of receiving the other Sacraments, until he is first baptized by water.
II. By baptism of blood likewise sin and all its punishments are remitted.
Baptism of blood, or martyrdom for Christ's sake, implies the suffering of death or of mortal torments on the part of the martyr, and hatred of Christianity – of Christian faith or morals – on the part of the persecutor as the motive of the persecution. Baptism of blood has the same effect in the case of children as in the case of adults. Adults, however, must have at least imperfect contrition for their actual sins, and suffer death freely and from supernatural motives – i.e., they must neither resist, nor desire to escape death by denying their Faith.
Christ Himself promised eternal life as the reward of martyrdom. He that shall lose his life for Me shall find it
(Matt. 10: 39). Nor is there any ground for restricting this promise to adults. The Church, moreover, had always the conviction
that children as well as adults obtain eternal life by martyrdom, and that adults receive remission not only of the guilt of their sins
and of the eternal punishment, but also of the temporal punishment due to them. For it always honored as Saints the Holy Innocents slain
by Herod from hatred of Christ, whom they confessed, not by words, but by their death (non loquendo se moriendo). The Church
always followed the principle laid down by St. Augustine (Tract. in Joan. 84), that he who prays for the martyrs commits an
outrage against them (by implying that they may be suffering in Purgatory).
E. While the ordinary minister of Baptism is a Bishop or priest, and the extraordinary a deacon, anyone, whether male or female, can validly, though not always licitly, baptize.
I. The ordinary minister of Baptism, in the first instance, is the Bishop; for it was to the Apostles and their successors, the bishops, that Christ gave the charge to teach and to baptize all nations (Matt. 28: 19). The ordinary minister, in the second place, is the priest; for the power to consecrate the true Body of Christ conferred in Ordination implies the power of building up His mystical body, the Church, by the administration of Baptism. Since, however, the faithful are not only members of the Church at large, but also of a particular flock, the administration of Baptism is the special duty and right of him to whom the immediate direction of each flock is especially entrusted – the parish priest (pastor).
Baptism of Clovis by St. Remigius.
II. Deacons, being the assistants of the priest (Acts 8: 38), are the acknowledged extraordinary ministers of Baptism, and may, with special permission, lawfully and validly administer the Sacrament of Baptism.
III. Any person of either sex, in fine, can validly baptize, as did the Apostles before being ordained to the priesthood (John 4: 2). The decisions as well as the practice of the Church leave no doubt of the validity of Baptism conferred by a lay person (Symb. Later.) Baptism being necessary for salvation, God wished to facilitate its reception not only in regard to matter and form, but also in regard to the minister.
In case of necessity (i.e., danger of death), therefore, in the absence of a priest or cleric, a layman, or a woman, is not only empowered, but also obliged to confer Baptism. In case of private Baptism thus validly administered, if the recipient should survive, the prescribed ceremonies must be performed by the priest, but the Sacrament itself cannot be repeated. Since faith on the part of the minister is not necessary for the valid administration of this Sacrament, Baptism administered by heretics is valid, if the valid matter, form, and intention are rightly utilized.
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