Question — Noldin, Summa of Moral Theology
Question First. On the Nature of Baptism
55. Definition. 1. Baptism is a sacrament by which, through the washing of the body in water under the prescribed form of words, the grace of regeneration is conferred.
In this definition the first words, baptism is a sacrament, exhibit the generic note, in which all the sacraments agree; but the words which follow exhibit the note or specific difference by which this sacrament is distinguished from the others. Now two things constitute the specific difference: the matter and form of this sacrament, through the washing of the body in water under the prescribed form of words, and its peculiar effect, the grace of regeneration.
- From baptism of water there is distinguished baptism of desire and baptism of blood.
a. Baptism of desire (or of the Holy Spirit) is charity or perfect contrition, in which there is contained the desire of receiving the sacrament of baptism in reality; but charity and perfect contrition have the force of conferring sanctifying grace. Nevertheless baptism of desire does not imprint a character, and in like manner it does not always destroy every guilt of venial fault and of temporal punishment, but according to the intensity of the act of love it remits now more, now less, and sometimes even all.
b. Baptism of blood is martyrdom endured for the sake of the faith. The holy Fathers everywhere affirm that martyrdom has the force of remitting every fault and every punishment, both in adults and in infants, appealing to the privilege which Christ conceded to martyrdom, namely that of producing the same effect of justification which baptism produces.2 Martyrdom does not imprint the baptismal character, but it does bring about that every fault and punishment is destroyed.
- Solemn baptism is distinguished, which is conferred with all the prescribed rites and ceremonies, while it does not matter whether it is administered in a church or in a private house; and private or non-solemn baptism, which is administered without rites and ceremonies. Cn. 737, 2.
Thus if one upon whom solemn baptism has been conferred is rebaptized under condition because of doubt concerning its validity, it is a private baptism. The most frequent case in which baptism is conferred privately without rites and ceremonies is the case of necessity in danger of death; therefore private baptism is ordinarily called baptism of necessity (Nottaufe).
1 St. Thomas III, q. 66-71; St. Alphonsus, l. 6, n. 94-160; Sporer-Kazenberger, Supplementum theologiae moralis sacramentalis, c. 1, sect. 1-4; Gobat, Theologia experimentalis de sacramentis, tract. 2, De baptismo; Tamburini, Explicatio moralis de sacramentis, c. 2, De baptismo; Ballerini-Palmieri IV, n. 717-784; Lehmkuhl, Theologia moralis, II, n. 55-88 (n. 75-119); Genicot, Theologiae moralis institutiones, II, n. 127-158; Gassner, Pastoral (Salzburg: Mittermuller, 1881), cap. 13.
2 Cf. De principiis^13, n. 282.
56. Effects. The effect of this sacrament is fourfold: a. remission of every sin, both original and personal, committed before baptism; b. remission of every punishment, not only eternal but also temporal; c. infusion of sanctifying grace, of gifts, and of sacramental grace, which is the right to all those actual graces by which the baptized person can lead a Christian life; d. impression of character, by which a baptized man becomes a member of the Church, of the mystical body of Christ, and capable of the other sacraments.1 But the disposition necessary in an adult who has committed personal sins, for obtaining these effects, besides faith, is attrition concerning the sins committed.
Wherefore it can happen that in an adult not every fault nor every punishment is immediately remitted: for since punishment cannot be remitted where fault has not yet been remitted, and since fault is not remitted without attrition, if an adult approaches baptism without attrition for some venial sin with which he is burdened, this is not remitted in baptism; but after sorrow has afterward been elicited, by force of the baptism received the sin is destroyed both as to fault and as to punishment.
1 Cf. Council of Trent, sess. 5, can. 5.
57. Necessity. 1. Baptism (of water), received in reality or at least in desire, is necessary by a (hypothetical) necessity of means for salvation: "Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God."1
That is said to be necessary for salvation by necessity of means which is a means of obtaining eternal salvation so necessary that, if it is omitted even without fault, salvation is not obtained. This necessity is called absolute if the necessary means cannot be supplied by any other means; and it is called hypothetical if in certain conditions it can be supplied by another means. Therefore the necessity of baptism is hypothetical, because in circumstances in which baptism cannot be received in reality, it can be supplied by another means.2
- In infants the sacrament of baptism can be supplied by nothing except martyrdom; therefore, except in the case of martyrdom, for them the sacrament received in reality is necessary. But in adults, besides martyrdom, the sacrament of baptism can also be supplied by baptism of desire; therefore for an adult who cannot receive baptism in reality, excepting the case of martyrdom, the sacrament received at least in desire is necessary.
The desire of baptism is called the act of perfect charity or perfect contrition, because in this act the desire of baptism is contained: for he who elicits an act of this kind has the will of doing all things which God has commanded; but God commands all to receive baptism; therefore he has the will of receiving baptism. Therefore he who elicits an act of charity or contrition has at least implicitly the desire of baptism. Yet cf. n. 41, 4.
1 John 3, 5.
2 Cf. De praeceptis^12, n. 7.