I. On the Nature, Effects, and Necessity of Baptism

What is baptism? - The word baptismus or baptisma signifies the same as immersion and washing; whence baptism is also called a laver, because it wipes away sins. Baptism is defined: "The sacrament of regeneration through water in the word." Roman Catechism 5; St. Thomas 3 p., q. 66, a. 1; E. M.

How many kinds of baptism are there? - Baptism is threefold. For from the sacrament of baptism, or baptism of water, so called from its proper matter, there is distinguished baptism of spirit and of blood. St. Thomas 3 p., q. 66, a. 11.

What is baptism of spirit? - "Baptism of spirit is perfect conversion to God through contrition, or love of God above all things, with the explicit or implicit desire for true baptism of water, whose place it supplies as regards the remission of guilt, but not as regards imprinting the character, nor as regards removing every debt of punishment: it is called of spirit, because it is done through the impulse of the Holy Spirit, who is called flamen. But that men are saved through baptism of spirit is of faith." L. 96; E. M.

What is baptism of blood; what are its required conditions? - Baptism of blood is the shedding of blood or death endured for faith, or for another Christian virtue. But this baptism is equated with true baptism, because as if ex opere operato, after the manner of baptism, it remits guilt and punishment. As if, because martyrdom does not operate so strictly and properly as the sacraments do, but from a certain privilege by reason of real imitation of the Passion of Christ. Therefore martyrdom profits even infants. The Church honors the Holy Innocents as true martyrs.

For the martyrdom of an adult, that it be such as is necessary for salvation, five things are required: 1. the infliction of death; 2. acceptance of the same from a pious cause; 3. that one not resist the tyrant; 4. that by faith he hold the truth for which he suffers; 5. legitimate disposition for grace. But what such a disposition is, is controverted. The first opinion teaches that true contrition, perfect from love of God above all things, is necessary. The second holds that the will of suffering for Christ suffices, and that there is no need of another penance, even if the man remembers his sins. The third asserts that at least attrition is required, if the man is conscious of sin.

Moreover, contrition can be required for the fruit of martyrdom in two ways: first directly, as a necessary disposition; second indirectly, as a work necessary for avoiding a new sin. - If the one for whom martyrdom is imminent is in mortal sin, contrition is necessary for him for the fruit of martyrdom indirectly, or at least attrition which is thought to be contrition, as a work necessary for avoiding a new sin which would impede its fruit. The reason is that if ever the precept of contrition obliges, it does so especially in danger of death. - Yet contrition is not necessary in itself and directly as a disposition for the fruit of martyrdom, but attrition is required and suffices. The first reason is that the Fathers equate the martyrdom of adults with baptism in its force of destroying sin. Here it must be noted that the very endurance of death according to itself is compared with baptism, and no lesser force in washing away sins is attributed to it than to baptism; nor is this force attributed to internal contrition, but to the external work. Therefore, just as baptism does not require contrition in order to confer grace, so neither does martyrdom. The second reason is that it is certain that for remission of guilt some penance is always required in adults from Trent sess. 14, c. 1.

• Theol. Wirceb. 57 ff.; Suarez d. 29, s. 1, 2; L. 95, 97; St. Thomas Quodl. 6, a. 4; 2.2, q. 124; 3 p., q. 66, a. 12 ad 2.

Note: "Concerning those who die from charity in service of the plague-stricken, the Roman Martyrology, Feb. 28, says: 'Whom religious faith has been accustomed to venerate as martyrs.'" L. 100.

What are the effects of baptism? - Baptism is spiritual regeneration. Hence through the infusion of sanctifying grace: 1. it destroys every guilt. 2. It remits every punishment due to sins. Wherefore it is grave to impose satisfactions on the baptized. 3. It imprints a character; whence it cannot be repeated. 4. It makes one of the body of the Church. It is clear as regards the first from C. Maiores 3, de Bapt. etc.; Trent sess. 5, decree on original sin; sess. 14, c. 2; as regards the second from Trent sess. 5, the cited decree, sess. 6, c. 14, and from Florence in the Decree for the Armenians; as regards the third from Florence, ibid., and from Trent sess. 7, c. 9 de R.; as regards the fourth from Trent sess. 14, c. 2, and from Florence, Decree for the Armenians. - Therefore baptism is as it were the gate of the Church and of the kingdom of heaven. Hence if someone has not been validly baptized, he cannot validly receive any other sacrament. C. 1, 3, de Presb. non bapt.; Florence, Decree for the Armenians; St. Thomas Suppl. q. 35, a. 3. - Trent sess. 7, c. 1, 6-11, 13, 14; Roman Catechism 42 ff.; St. Thomas 3 p., q. 69; q. 68, a. 5; E. M.

Is baptism necessary? - Baptism of water in reality or in desire, from divine institution, is altogether necessary for salvation, by necessity of means. This is clear from the words of Christ, John 3:5: Unless someone has been reborn of water and the Holy Spirit, he cannot enter into the kingdom of God. And from Trent sess. 6, c. 4; sess. 7, c. 5: If anyone shall say that baptism is free, that is, not necessary for salvation, let him be anathema. - Decree of the Holy Office Lamentabili, July 3, 1907, prop. 42, 43; Roman Catechism 21, 31; St. Thomas 3 p., q. 68, a. 1, 2; Commentary on Necessity of Means.