Chapter — Konings, Theologia Moralis
CHAPTER I: ON THE NATURE, PROPERTIES, AND NECESSITY OF BAPTISM
1249. - The word Baptism or Baptisma signifies the same as immersion and washing; hence Baptism is also called a washing, because it wipes away sins.
Baptism is defined: the Sacrament of regeneration through water in the word. Thus the Roman Catechism; or: It is the first Sacrament of the New Law, and the one most necessary, instituted by Christ for the spiritual regeneration of man.
From the Baptism of water, which is called fluminis, there is distinguished the Baptism flaminis and of blood, by which Baptism properly so called can be supplied, if this is impossible. The former is an ardent desire, at least implicit, of receiving Baptism of water with full conversion to God, namely with contrition or perfect charity. The latter is the shedding of blood, or death borne for the Faith, or for another Christian virtue, in adults probably with contrition or perfect charity. But only Baptism of water is properly called Baptism in reality. Baptism flaminis and of blood are called Baptisms in vow. Yet Baptism of blood is more excellent than Baptism flaminis, because 1° this latter does not always, as the former does, take away every debt of punishment, and because 2° the former produces its effect almost ex opere operato, i.e. although not so strictly as the Sacraments, nevertheless from a certain privilege by reason of the imitation of the Passion of Christ; for otherwise it would not have profited the Holy Innocents, whom nevertheless the Church honors as martyrs.1 But only Baptism fluminis imprints character, and renders man capable of receiving the other Sacraments.
1250. - The principal effects of Baptism are numbered as three, namely: 1° remission of original sin and of actual sins, if there are any, through the infusion of sanctifying grace, to which is added the habit of all the virtues;2 2° total remission of eternal punishment and temporal punishment due for sins, but not liberation from the penalties of the present life, which nevertheless by virtue of Baptism will be taken away from the just in the Resurrection, when this mortal thing will put on immortality;3 3° the impression of character, by which the baptized person is marked as a son of God and coheir of Christ, and is rendered incapable of receiving Baptism again. It is clear as regards the first from Trent, Session 5, in the Decree on original sin; as regards the second from Trent in the same place, and from the Council of Florence in the Decree for the Armenians; as regards the third, from the Council of Florence in the same place, and from Trent, Session 7, on Baptism.
Therefore Baptism is as the gate of the Church and of the kingdom of heaven. Hence if someone has not been validly baptized, he can validly receive no other Sacrament.
Baptism of water in reality or in vow, at least implicit, from divine institution is altogether necessary for salvation by necessity of means. It is clear from the words of Christ:4 Unless a man has been born again of water and the Holy Spirit, he cannot enter into the kingdom of God. - And from Trent.5
Notes to n. 1250. (1) L. VI. 95-100. (2) Catech. Conc. Trid. on Baptism, q. 42. Conc. Trid. Sess. 6. cap. 7. (3) St. Thomas, Part 3, q. 69, a. 3. (4) John 3. 5. (5) Session 7, canon 5, on Baptism.