Dogmatic Theology: The Necessity of Water Baptism and the Possibility of Baptism by Blood and Desire
The Necessity of Water Baptism and the Possibility of Baptism by Blood and Desire
By Matthew Bellisario O.P. 2017, 2020
"With regard to the definition of Baptism although many can be given from sacred writers, nevertheless that which may be gathered from the words of our Lord recorded in John, and of the Apostle to the Ephesians, appears the most appropriate and suitable. Unless, says our Lord, a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God; and, speaking of the Church, the Apostle says, cleansing it by the laver of water in the word of life. Thus it follows that Baptism may be rightly and accurately defined: The Sacrament of regeneration by water in the word. By nature we are born from Adam children of wrath, but by Baptism we are regenerated in Christ, children of mercy. For He gave power to men to be made the sons of God, to them that believe in his name, who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Catechism of the Council of Trent
After recently reading some Catholic websites, it seems that some Catholics simply do not understand the sacrament of Baptism. Unfortunately most Catholics today are poorly Catechized and are thus confused even on some of the basic teachings of the Church. Things that grade school children understood at a basic level in years past adults today do not understand. As we should know, Saint Peter calls all men to be Baptized in order to receive salvation. “Whereunto baptism being of the like form, now saveth you also: not the putting away of the filth of the flesh, but the examination of a good conscience towards God by the resurrection of Jesus Christ. Who is on the right hand of God, swallowing down death, that we might be made heirs of life everlasting: being gone into heaven, the angels and powers and virtues being made subject to him." (1 Peter, 3:21-22) Christ, Himself also calls His disciples to Baptize everyone on the face of the earth. "Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (Matthew 28:19) Since Baptism itself grafts one into the Body of Christ by the grace it confers on the person it is required that everyone receive it including infants and adults.
If there is any doubt as to the practice of infant baptism we can see it clearly taught by all of the early Church fathers. I will offer just one example from Saint Cyprian of Carthage written in 253AD: “As to what pertains to the case of infants: You [Fidus] said that they ought not to be baptized within the second or third day after their birth, that the old law of circumcision must be taken into consideration, and that you did not think that one should be baptized and sanctified within the eighth day after his birth. In our council it seemed to us far otherwise. No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born” (Letters 64:2)
The Grace of Baptism
Through this Sacrament, all guilt and temporal punishment due to sin are removed and a divine imprint is made upon the soul, making one able to receive the other Sacraments. As Catholics, we believe that Baptism is not merely a social induction into a communal club, but a source of grace which brings the Holy Spirit within the one who receives it, and makes them a “son of God.” While we are all created in the image and likeness of God, we are not fulfilled in that image until we become 'sons of God' by supernatural grace. One is ordinarily grafted into the Body of Christ as a true child of God made in imago dei through water Baptism. This is how Christ instructed the apostles to evangelize and bring new converts into the Church. Thus, we as Catholics are bound to preach the gospel and to intend to bring all those of the world into the Body of Christ through water Baptism.
"Holy writers are unanimous in saying that after the Resurrection of our Lord, when He gave to His Apostles the command to go and teach all nations: baptising them in the name of the Father, and of the Son, and of the Holy Ghost, the law of Baptism became obligatory on all who were to be saved." (Catechism of Trent)
The Church, however, has always had concern for those rare cases pertaining to those who have no access to the Sacrament through no fault of their own. The Church teaches that there are two other means in which adults can possibly receive some of the effects of the Sacrament, minus the imprinting character of the Sacrament. These are commonly known as Baptism by Blood and Baptism by Desire. According to reliable traditional Catholic theological manuals such as The' Pohle-Preuss Manual of Dogmatic Theology', there are two different levels of dogmatic certainty concerning each of these means which are as follows:
Baptism of Desire falls into "doctrina catholica".
Baptism of Blood falls into "doctrina certa".
Baptism of Desire and Baptism by Blood are both "truths to be held with religious assent of intellect and will." Baptism of Desire is held at a slightly higher level of teaching than that of Baptism of Blood, falling under the formal level of teaching known as "doctrina catholica" which is defined as "a truth which is taught in the entire Church, but is not always infallibly proposed: viz., those things which the Roman Pontiffs explicitly desire to teach in encyclicals: e.g., the doctrines on the Sacred Liturgy in Pius XII's Mediator Dei.” The level of error that is opposed to this level of catholic truth is known as "error in doctrina catholica” (error in Catholic doctrine).
Baptism by Blood falls under another category known as "doctrina certa" which is defined as "(a truth that is theologically certain): a truth which was acknowledged “in the theological schools” as certain and having a necessary logical connection with Revelation; such connection may be virtual, or presupositive, or final: e.g., "Christ possessed the beatific vision while on earth, even before his death and resurrection." The error that is opposed to this level of catholic truth is called “error in theologia” (error in theology).
If a Catholic were to deny either of these possible means of baptism they would be going against truths that the Church proposes to be held by the faithful. To deny them one would be guilty of either "error in Catholic doctrine" or "error in theology." The explanation of all levels of the Church's magisterial teaching can be found at this link. If you are unfamiliar with them the article is worth reading.
The Two Means Defined
Baptism of Blood is by martyrdom (baptisimus sanguinis), being one who dies for Christ yet is not able to receive water Baptism. In the case of martyrdom, all guilt and punishment due to sin is removed. In the case of Baptism by Desire this is not guaranteed so the person receiving it may still suffer in purgatory since it does not necessarily remit all venial sins nor the temporal punishment due to sin. (Sacrae Theologiae Summa IVA, 175) The' Pohle-Preuss Manual of Dogmatic Theology' draws a comparison between Baptism of Desire and water Baptism, "The Baptism of Desire (baptismus flaminis) differs from the Baptism of water (baptismus fluminis) in the same way which spiritual communion differs from actual Sacramental Communion. If the desire for Baptism is accompanied by perfect contrition, we have the so-called baptisimus flammis,..." This means that only with perfect contrition is this possible. The Council of Trent Session Six concerning Justification, in chapter four, conveys this possible reality of Baptism by Desire by stating that justification, "cannot be effected, without the laver of regeneration, or the desire thereof.." Of course, Baptism of Desire requires at least an implicit desire for the Sacrament.
Before I continue, it should be noted that these two possibilities have nothing to do with abandoning the divine commission to evangelize and Baptize by the normal means of water Baptism. In other words, these two means are not escape clauses as many Catholics today are claiming them to be for non-Catholics. There are some Catholics who are claiming that these two possibilities allow everyone from all religions to be saved through their false religion. They are wrong since one has to profess the Catholic faith at least implicitly in order for these two possibilities to be effected. They also must be accompanied by the grace of divine charity. So we must as Christ commanded to go out and baptize all.
There are some Catholics on the opposite spectrum who say that we should not accept the possibility of Baptism of Blood or Desire as valid possible means of Baptism. These Catholics say that the modern liberal theologians introduced these novelties. They are also wrong since the teaching concerning these two means is found in all traditional theological treatises and dogmatic manuals as well as the Church Fathers and several Church documents written before Vatican II. As I stated before, this teaching falls into the category of doctrine that is to be held with a religious assent of intellect and will. It also must be stated that neither of these possibilities infringes upon the Church's teaching of Ecclesiam nulla salus which means: "outside the Church there is no salvation". Even if a person receives either of these two means they are still receiving them through the Church, not outside of it.
There is indeed no salvation outside the Catholic Church and there are no salvific religions other than Catholicism. Thomas Aquinas' offers a detailed explanation when he teaches on the Eucharist and Baptism, allowing for the possibility of receiving the two Sacraments by desire before actually receiving them, and yet upholding the doctrine of Ecclesiam nulla salus. He writes: "of the reality of the sacrament is the unity of the mystical body, without which there can be no salvation; for there is no entering into salvation outside the Church, just as in the time of the deluge there was none outside the Ark, which denotes the Church, according to 1 Peter 3:20-21. And it has been said above (III:68:2), that before receiving a sacrament, the reality of the sacrament can be had through the very desire of receiving the sacrament. Accordingly, before actual reception of this sacrament, a man can obtain salvation through the desire of receiving it, just as he can before Baptism through the desire of Baptism,..." (Summa Theologica III, Q73, A3)
Now that we have briefly defined each of these, and where they fall in the doctrinal level of the teaching magisterium, I will offer a few quotes from three other reliable sources that will offer more explanation. We will look first to the Baltimore Catechism to see how this teaching is clearly and simply outlined.
Teaching Sources
The scope of this essay is to help clarify and prove that this teaching concerning the real possibility of Baptism by Blood and by Desire, and the necessity of water baptism, are orthodox teachings. I will quote from the Baltimore Catechism and two other sources to further prove that the two means of Baptism by Blood and by Desire are indeed valid and possible, though not ordinary or common. Of course, there is always a fuller theological understanding that can be reached by assiduous study. The teaching concerning Baptism by Blood and Desire are no exceptions. I would recommend reading Volume Eight of the 'Pohle-Preuss Manual of Dogmatic Theology' for a deeper understanding. Aside from quoting the Baltimore Catechism below, I also quote from an introductory Thomistic work called, 'A Tour of the Summa' by Paul J. Glenn. In closing, I take quotes directly from Saint Thomas' Summa Theologica itself. These three sources will help to further explain the difference between these two extraordinary means of Baptism by Blood and Desire with the ordinary means of water Baptism. I have underlined certain texts to indicate my emphasis on important points.
Baltimore Catechism
Q. 631. Is Baptism necessary to salvation?
A. Baptism is necessary to salvation, because without it we cannot enter into the kingdom of heaven.
Q. 644. How many kinds of Baptism are there?
A. There are three kinds of Baptism: 1.Baptism of water, of desire, and of blood.
Q. 645. What is Baptism of water?
A. Baptism of water is that which is given by pouring water on the head of the person to be baptized, and saying at the same time, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."
Q. 648. Should one who, in case of necessity, has been baptized with private baptism, be afterwards brought to the Church to have the ceremonies of solemn baptism completed?
A. One who, in case of necessity, has been baptized with private baptism should afterwards be brought to the Church to have the ceremonies of solemn baptism completed, because these ceremonies are commanded by the Church and bring down blessings upon us.
Q. 650. What is Baptism of desire?
A. Baptism of desire is an ardent wish to receive Baptism, and to do all that God has ordained for our salvation.
Q. 651. What is Baptism of blood?
A. Baptism of blood is the shedding of one's blood for the faith of Christ.
Q. 652. What is the baptism of blood most commonly called?
A. The baptism of blood is most commonly called martyrdom, and those who receive it are called martyrs. It is the death one patiently suffers from the enemies of our religion, rather than give up Catholic faith or virtue. We must not seek martyrdom, though we must endure it when it comes.
Q. 653. Is Baptism of desire or of blood sufficient to produce the effects of Baptism of water?
A. Baptism of desire or of blood is sufficient to produce the effects of the Baptism of water, if it is impossible to receive the Baptism of water.
Q. 654. How do we know that the baptism of desire or of blood will save us when it is impossible to receive the baptism of water?
A. We know that baptism of desire or of blood will save us when it is impossible to receive the baptism of water, from Holy Scripture, which teaches that love of God and perfect contrition can secure the remission of sins; and also that Our Lord promises salvation to those who lay down their life for His sake or for His teaching.
A Tour of the Summa
1. In the sacrament of baptism, we consider three things:(a) that which is sacrament only, that is, the sacrament assign; the water used in baptizing; the washing; (b) that which is reality only, that is, inward grace; justification; (c) that which is reality and sacrament, that is, the sacramental character impressed by baptism on the soul of the person baptized.
11. The sacrament of baptism is baptism conferred with water. The effects of the sacrament, except for the imprinting of the character, may be produced in a soul in two other ways. A person unbaptized who sheds his blood for Christ is said to have the baptism of blood. A person unable to receive baptism (because he knows nothing of it, or because his efforts to obtain it are unavailing) may be conformed to Christ by love and contrition, and thus is said to have baptism of desire. Baptism of blood and baptism of desire take away sin and give grace. But they do not imprint the sacramental character on the soul. Hence they are not truly the sacrament of baptism. Therefore, a survivor of bloody torture endured for Christ, and one whose desire for baptism is no longer thwarted, are to be baptized with water.
12. Baptism of blood is most excellent in its sacramental effects, for bloody suffering brings a man who has charity into union with Christ's Passion from which baptism has its efficacy. Still, it does not impress the sacramental character.
Summa Theologica III, Article II
I answer that, The sacrament or Baptism may be wanting to someone in two ways. First, both in reality and in desire; as is the case with those who neither are baptized, nor wished to be baptized: which clearly indicates contempt of the sacrament, in regard to those who have the use of the free-will. Consequently those to whom Baptism is wanting thus, cannot obtain salvation: since neither sacramentally nor mentally are they incorporated in Christ, through Whom alone can salvation be obtained.
Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of "faith that worketh by charity," whereby God, Whose power is not tied to visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, who died while yet a catechumen: "I lost him whom I was to regenerate: but he did not lose the grace he prayed for."
Reply to Objection 1. As it is written (1 Samuel 16:7), "man seeth those things that appear, but the Lord beholdeth the heart." Now a man who desires to be "born again of water and the Holy Ghost" by Baptism, is regenerated in heart though not in body. thus the Apostle says (Romans 2:29) that "the circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men but of God."
Reply to Objection 2. No man obtains eternal life unless he be free from all guilt and debt of punishment. Now this plenary absolution is given when a man receives Baptism, or suffers martyrdom: for which reason is it stated that martyrdom "contains all the sacramental virtue of Baptism," i.e. as to the full deliverance from guilt and punishment. Suppose, therefore, a catechumen to have the desire for Baptism (else he could not be said to die in his good works, which cannot be without "faith that worketh by charity"), such a one, were he to die, would not forthwith come to eternal life, but would suffer punishment for his past sins, "but he himself shall be saved, yet so as by fire" as is stated 1 Corinthians 3:15.
Reply to Objection 3. The sacrament of Baptism is said to be necessary for salvation in so far as man cannot be saved without, at least, Baptism of desire; "which, with God, counts for the deed" (Augustine, Enarr. in Ps. 57).
Summa Theologica III, Article XI
I answer that, As stated above (III:62:5), Baptism of Water has its efficacy from Christ's Passion, to which a man is conformed by Baptism, and also from the Holy Ghost, as first cause. Now although the effect depends on the first cause, the cause far surpasses the effect, nor does it depend on it. Consequently, a man may, without Baptism of Water, receive the sacramental effect from Christ's Passion, in so far as he is conformed to Christ by suffering for Him. Hence it is written (Apocalypse 7:14): "These are they who are come out of great tribulation, and have washed their robes and have made them white in the blood of the Lamb." In like manner a man receives the effect of Baptism by the power of the Holy Ghost, not only without Baptism of Water, but also without Baptism of Blood: forasmuch as his heart is moved by the Holy Ghost to believe in and love God and to repent of his sins: wherefore this is also called Baptism of Repentance. Of this it is written (Isaiah 4:4): "If the Lord shall wash away the filth of the daughters of Zion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment, and by the spirit of burning." Thus, therefore, each of these other Baptisms is called Baptism, forasmuch as it takes the place of Baptism. Wherefore Augustine says (De Unico Baptismo Parvulorum iv): "The Blessed Cyprian argues with considerable reason from the thief to whom, though not baptized, it was said: 'Today shalt thou be with Me in Paradise' that suffering can take the place of Baptism. Having weighed this in my mind again and again, I perceive that not only can suffering for the name of Christ supply for what was lacking in Baptism, but even faith and conversion of heart, if perchance on account of the stress of the times the celebration of the mystery of Baptism is not practicable."
Recommended resources for a deeper theological explanation.
Pohle-Preuss Manual of Dogmatic Theology
Sacrae Theologiae Summa
By Matthew Bellisario O.P. 2017, 2020
"With regard to the definition of Baptism although many can be given from sacred writers, nevertheless that which may be gathered from the words of our Lord recorded in John, and of the Apostle to the Ephesians, appears the most appropriate and suitable. Unless, says our Lord, a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God; and, speaking of the Church, the Apostle says, cleansing it by the laver of water in the word of life. Thus it follows that Baptism may be rightly and accurately defined: The Sacrament of regeneration by water in the word. By nature we are born from Adam children of wrath, but by Baptism we are regenerated in Christ, children of mercy. For He gave power to men to be made the sons of God, to them that believe in his name, who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Catechism of the Council of Trent
After recently reading some Catholic websites, it seems that some Catholics simply do not understand the sacrament of Baptism. Unfortunately most Catholics today are poorly Catechized and are thus confused even on some of the basic teachings of the Church. Things that grade school children understood at a basic level in years past adults today do not understand. As we should know, Saint Peter calls all men to be Baptized in order to receive salvation. “Whereunto baptism being of the like form, now saveth you also: not the putting away of the filth of the flesh, but the examination of a good conscience towards God by the resurrection of Jesus Christ. Who is on the right hand of God, swallowing down death, that we might be made heirs of life everlasting: being gone into heaven, the angels and powers and virtues being made subject to him." (1 Peter, 3:21-22) Christ, Himself also calls His disciples to Baptize everyone on the face of the earth. "Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (Matthew 28:19) Since Baptism itself grafts one into the Body of Christ by the grace it confers on the person it is required that everyone receive it including infants and adults.
If there is any doubt as to the practice of infant baptism we can see it clearly taught by all of the early Church fathers. I will offer just one example from Saint Cyprian of Carthage written in 253AD: “As to what pertains to the case of infants: You [Fidus] said that they ought not to be baptized within the second or third day after their birth, that the old law of circumcision must be taken into consideration, and that you did not think that one should be baptized and sanctified within the eighth day after his birth. In our council it seemed to us far otherwise. No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born” (Letters 64:2)
 |
| Medieval Baptism Painting |
Through this Sacrament, all guilt and temporal punishment due to sin are removed and a divine imprint is made upon the soul, making one able to receive the other Sacraments. As Catholics, we believe that Baptism is not merely a social induction into a communal club, but a source of grace which brings the Holy Spirit within the one who receives it, and makes them a “son of God.” While we are all created in the image and likeness of God, we are not fulfilled in that image until we become 'sons of God' by supernatural grace. One is ordinarily grafted into the Body of Christ as a true child of God made in imago dei through water Baptism. This is how Christ instructed the apostles to evangelize and bring new converts into the Church. Thus, we as Catholics are bound to preach the gospel and to intend to bring all those of the world into the Body of Christ through water Baptism.
"Holy writers are unanimous in saying that after the Resurrection of our Lord, when He gave to His Apostles the command to go and teach all nations: baptising them in the name of the Father, and of the Son, and of the Holy Ghost, the law of Baptism became obligatory on all who were to be saved." (Catechism of Trent)
The Church, however, has always had concern for those rare cases pertaining to those who have no access to the Sacrament through no fault of their own. The Church teaches that there are two other means in which adults can possibly receive some of the effects of the Sacrament, minus the imprinting character of the Sacrament. These are commonly known as Baptism by Blood and Baptism by Desire. According to reliable traditional Catholic theological manuals such as The' Pohle-Preuss Manual of Dogmatic Theology', there are two different levels of dogmatic certainty concerning each of these means which are as follows:
Baptism of Desire falls into "doctrina catholica".
Baptism of Blood falls into "doctrina certa".
Baptism of Desire and Baptism by Blood are both "truths to be held with religious assent of intellect and will." Baptism of Desire is held at a slightly higher level of teaching than that of Baptism of Blood, falling under the formal level of teaching known as "doctrina catholica" which is defined as "a truth which is taught in the entire Church, but is not always infallibly proposed: viz., those things which the Roman Pontiffs explicitly desire to teach in encyclicals: e.g., the doctrines on the Sacred Liturgy in Pius XII's Mediator Dei.” The level of error that is opposed to this level of catholic truth is known as "error in doctrina catholica” (error in Catholic doctrine).
Baptism by Blood falls under another category known as "doctrina certa" which is defined as "(a truth that is theologically certain): a truth which was acknowledged “in the theological schools” as certain and having a necessary logical connection with Revelation; such connection may be virtual, or presupositive, or final: e.g., "Christ possessed the beatific vision while on earth, even before his death and resurrection." The error that is opposed to this level of catholic truth is called “error in theologia” (error in theology).
If a Catholic were to deny either of these possible means of baptism they would be going against truths that the Church proposes to be held by the faithful. To deny them one would be guilty of either "error in Catholic doctrine" or "error in theology." The explanation of all levels of the Church's magisterial teaching can be found at this link. If you are unfamiliar with them the article is worth reading.
The Two Means Defined
Baptism of Blood is by martyrdom (baptisimus sanguinis), being one who dies for Christ yet is not able to receive water Baptism. In the case of martyrdom, all guilt and punishment due to sin is removed. In the case of Baptism by Desire this is not guaranteed so the person receiving it may still suffer in purgatory since it does not necessarily remit all venial sins nor the temporal punishment due to sin. (Sacrae Theologiae Summa IVA, 175) The' Pohle-Preuss Manual of Dogmatic Theology' draws a comparison between Baptism of Desire and water Baptism, "The Baptism of Desire (baptismus flaminis) differs from the Baptism of water (baptismus fluminis) in the same way which spiritual communion differs from actual Sacramental Communion. If the desire for Baptism is accompanied by perfect contrition, we have the so-called baptisimus flammis,..." This means that only with perfect contrition is this possible. The Council of Trent Session Six concerning Justification, in chapter four, conveys this possible reality of Baptism by Desire by stating that justification, "cannot be effected, without the laver of regeneration, or the desire thereof.." Of course, Baptism of Desire requires at least an implicit desire for the Sacrament.
Before I continue, it should be noted that these two possibilities have nothing to do with abandoning the divine commission to evangelize and Baptize by the normal means of water Baptism. In other words, these two means are not escape clauses as many Catholics today are claiming them to be for non-Catholics. There are some Catholics who are claiming that these two possibilities allow everyone from all religions to be saved through their false religion. They are wrong since one has to profess the Catholic faith at least implicitly in order for these two possibilities to be effected. They also must be accompanied by the grace of divine charity. So we must as Christ commanded to go out and baptize all.
There are some Catholics on the opposite spectrum who say that we should not accept the possibility of Baptism of Blood or Desire as valid possible means of Baptism. These Catholics say that the modern liberal theologians introduced these novelties. They are also wrong since the teaching concerning these two means is found in all traditional theological treatises and dogmatic manuals as well as the Church Fathers and several Church documents written before Vatican II. As I stated before, this teaching falls into the category of doctrine that is to be held with a religious assent of intellect and will. It also must be stated that neither of these possibilities infringes upon the Church's teaching of Ecclesiam nulla salus which means: "outside the Church there is no salvation". Even if a person receives either of these two means they are still receiving them through the Church, not outside of it.
There is indeed no salvation outside the Catholic Church and there are no salvific religions other than Catholicism. Thomas Aquinas' offers a detailed explanation when he teaches on the Eucharist and Baptism, allowing for the possibility of receiving the two Sacraments by desire before actually receiving them, and yet upholding the doctrine of Ecclesiam nulla salus. He writes: "of the reality of the sacrament is the unity of the mystical body, without which there can be no salvation; for there is no entering into salvation outside the Church, just as in the time of the deluge there was none outside the Ark, which denotes the Church, according to 1 Peter 3:20-21. And it has been said above (III:68:2), that before receiving a sacrament, the reality of the sacrament can be had through the very desire of receiving the sacrament. Accordingly, before actual reception of this sacrament, a man can obtain salvation through the desire of receiving it, just as he can before Baptism through the desire of Baptism,..." (Summa Theologica III, Q73, A3)
Now that we have briefly defined each of these, and where they fall in the doctrinal level of the teaching magisterium, I will offer a few quotes from three other reliable sources that will offer more explanation. We will look first to the Baltimore Catechism to see how this teaching is clearly and simply outlined.
Teaching Sources
The scope of this essay is to help clarify and prove that this teaching concerning the real possibility of Baptism by Blood and by Desire, and the necessity of water baptism, are orthodox teachings. I will quote from the Baltimore Catechism and two other sources to further prove that the two means of Baptism by Blood and by Desire are indeed valid and possible, though not ordinary or common. Of course, there is always a fuller theological understanding that can be reached by assiduous study. The teaching concerning Baptism by Blood and Desire are no exceptions. I would recommend reading Volume Eight of the 'Pohle-Preuss Manual of Dogmatic Theology' for a deeper understanding. Aside from quoting the Baltimore Catechism below, I also quote from an introductory Thomistic work called, 'A Tour of the Summa' by Paul J. Glenn. In closing, I take quotes directly from Saint Thomas' Summa Theologica itself. These three sources will help to further explain the difference between these two extraordinary means of Baptism by Blood and Desire with the ordinary means of water Baptism. I have underlined certain texts to indicate my emphasis on important points.
 |
| From Baltimore Catechism |
Baltimore Catechism
Q. 631. Is Baptism necessary to salvation?
A. Baptism is necessary to salvation, because without it we cannot enter into the kingdom of heaven.
Q. 644. How many kinds of Baptism are there?
A. There are three kinds of Baptism: 1.Baptism of water, of desire, and of blood.
Q. 645. What is Baptism of water?
A. Baptism of water is that which is given by pouring water on the head of the person to be baptized, and saying at the same time, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."
Q. 648. Should one who, in case of necessity, has been baptized with private baptism, be afterwards brought to the Church to have the ceremonies of solemn baptism completed?
A. One who, in case of necessity, has been baptized with private baptism should afterwards be brought to the Church to have the ceremonies of solemn baptism completed, because these ceremonies are commanded by the Church and bring down blessings upon us.
Q. 650. What is Baptism of desire?
A. Baptism of desire is an ardent wish to receive Baptism, and to do all that God has ordained for our salvation.
Q. 651. What is Baptism of blood?
A. Baptism of blood is the shedding of one's blood for the faith of Christ.
Q. 652. What is the baptism of blood most commonly called?
A. The baptism of blood is most commonly called martyrdom, and those who receive it are called martyrs. It is the death one patiently suffers from the enemies of our religion, rather than give up Catholic faith or virtue. We must not seek martyrdom, though we must endure it when it comes.
Q. 653. Is Baptism of desire or of blood sufficient to produce the effects of Baptism of water?
A. Baptism of desire or of blood is sufficient to produce the effects of the Baptism of water, if it is impossible to receive the Baptism of water.
Q. 654. How do we know that the baptism of desire or of blood will save us when it is impossible to receive the baptism of water?
A. We know that baptism of desire or of blood will save us when it is impossible to receive the baptism of water, from Holy Scripture, which teaches that love of God and perfect contrition can secure the remission of sins; and also that Our Lord promises salvation to those who lay down their life for His sake or for His teaching.
 |
A Tour of the Summa
1. In the sacrament of baptism, we consider three things:(a) that which is sacrament only, that is, the sacrament assign; the water used in baptizing; the washing; (b) that which is reality only, that is, inward grace; justification; (c) that which is reality and sacrament, that is, the sacramental character impressed by baptism on the soul of the person baptized.
11. The sacrament of baptism is baptism conferred with water. The effects of the sacrament, except for the imprinting of the character, may be produced in a soul in two other ways. A person unbaptized who sheds his blood for Christ is said to have the baptism of blood. A person unable to receive baptism (because he knows nothing of it, or because his efforts to obtain it are unavailing) may be conformed to Christ by love and contrition, and thus is said to have baptism of desire. Baptism of blood and baptism of desire take away sin and give grace. But they do not imprint the sacramental character on the soul. Hence they are not truly the sacrament of baptism. Therefore, a survivor of bloody torture endured for Christ, and one whose desire for baptism is no longer thwarted, are to be baptized with water.
12. Baptism of blood is most excellent in its sacramental effects, for bloody suffering brings a man who has charity into union with Christ's Passion from which baptism has its efficacy. Still, it does not impress the sacramental character.
 |
Summa Theologica III, Article II
I answer that, The sacrament or Baptism may be wanting to someone in two ways. First, both in reality and in desire; as is the case with those who neither are baptized, nor wished to be baptized: which clearly indicates contempt of the sacrament, in regard to those who have the use of the free-will. Consequently those to whom Baptism is wanting thus, cannot obtain salvation: since neither sacramentally nor mentally are they incorporated in Christ, through Whom alone can salvation be obtained.
Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of "faith that worketh by charity," whereby God, Whose power is not tied to visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, who died while yet a catechumen: "I lost him whom I was to regenerate: but he did not lose the grace he prayed for."
Reply to Objection 1. As it is written (1 Samuel 16:7), "man seeth those things that appear, but the Lord beholdeth the heart." Now a man who desires to be "born again of water and the Holy Ghost" by Baptism, is regenerated in heart though not in body. thus the Apostle says (Romans 2:29) that "the circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men but of God."
Reply to Objection 2. No man obtains eternal life unless he be free from all guilt and debt of punishment. Now this plenary absolution is given when a man receives Baptism, or suffers martyrdom: for which reason is it stated that martyrdom "contains all the sacramental virtue of Baptism," i.e. as to the full deliverance from guilt and punishment. Suppose, therefore, a catechumen to have the desire for Baptism (else he could not be said to die in his good works, which cannot be without "faith that worketh by charity"), such a one, were he to die, would not forthwith come to eternal life, but would suffer punishment for his past sins, "but he himself shall be saved, yet so as by fire" as is stated 1 Corinthians 3:15.
Reply to Objection 3. The sacrament of Baptism is said to be necessary for salvation in so far as man cannot be saved without, at least, Baptism of desire; "which, with God, counts for the deed" (Augustine, Enarr. in Ps. 57).
Summa Theologica III, Article XI
I answer that, As stated above (III:62:5), Baptism of Water has its efficacy from Christ's Passion, to which a man is conformed by Baptism, and also from the Holy Ghost, as first cause. Now although the effect depends on the first cause, the cause far surpasses the effect, nor does it depend on it. Consequently, a man may, without Baptism of Water, receive the sacramental effect from Christ's Passion, in so far as he is conformed to Christ by suffering for Him. Hence it is written (Apocalypse 7:14): "These are they who are come out of great tribulation, and have washed their robes and have made them white in the blood of the Lamb." In like manner a man receives the effect of Baptism by the power of the Holy Ghost, not only without Baptism of Water, but also without Baptism of Blood: forasmuch as his heart is moved by the Holy Ghost to believe in and love God and to repent of his sins: wherefore this is also called Baptism of Repentance. Of this it is written (Isaiah 4:4): "If the Lord shall wash away the filth of the daughters of Zion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment, and by the spirit of burning." Thus, therefore, each of these other Baptisms is called Baptism, forasmuch as it takes the place of Baptism. Wherefore Augustine says (De Unico Baptismo Parvulorum iv): "The Blessed Cyprian argues with considerable reason from the thief to whom, though not baptized, it was said: 'Today shalt thou be with Me in Paradise' that suffering can take the place of Baptism. Having weighed this in my mind again and again, I perceive that not only can suffering for the name of Christ supply for what was lacking in Baptism, but even faith and conversion of heart, if perchance on account of the stress of the times the celebration of the mystery of Baptism is not practicable."
Recommended resources for a deeper theological explanation.
Pohle-Preuss Manual of Dogmatic Theology
Sacrae Theologiae Summa
Comments
Post a Comment