Quote from: JohnAnthonyMarie

Quote from: Cantarella

Just a mistaken theological opinion...

Can you please provide any Church authority that has ever said this?

No more that you can provide an infallible dogmatic statement that demonstrates that Baptism of Desire is indeed DE FIDE.

Can you?

So if Baptism of Desire has never been a de fide dogma, it automatically follows that St Alphonsus held a mistaken fallible opinion. We learn this because there is a contradiction between the statement said above and the infallible teachings of the Church on Baptism. There is only ONE Baptism for the remission of Sin, and that of water and of the word.

Please ban this pesky and ignorant poster, along with the likes of "andysloan" and Stubborn.

They are just trolls.

The ignorance of Dimondite Feeneyites is just painful to behold.

"Show me where it has been INFALLIBLY defined".

"Show me where it has been DOGMATICALLY DECLARED".

"Infallible" this.

"Infallible" that.

Pack of ignorants!

Quote from: Cantarella

Quote from: JohnAnthonyMarie

Quote from: Cantarella

Just a mistaken theological opinion...

Can you please provide any Church authority that has ever said this?

No more that you can provide an infallible dogmatic statement that demonstrates that Baptism of Desire is indeed DE FIDE.

Can you?

So if Baptism of Desire has never been a de fide dogma, it automatically follows that St Alphonsus held a mistaken fallible opinion. We learn this because there is a contradiction between the statement said above and the infallible teachings of the Church on Baptism. There is only ONE Baptism for the remission of Sin, and that of water and of the word.

Please ban this pesky and ignorant poster, along with the likes of "andysloan" and Stubborn.

They are just trolls.

The ignorance of Dimondite Feeneyites is just painful to behold.

"Show me where it has been INFALLIBLY defined".

"Show me where it has been DOGMATICALLY DECLARED".

"Infallible" this.

"Infallible" that.

Pack of ignorants!

Cathedra, why do you despise the necessity of the sacraments for salvation?

I would be more interested in ordination by desire to be banned.

How many men in the traditionalist movement found an old traditional bishop to thump them on the head and wave his magic wand?  

Baptism and Penance pertain to salvation whereas ordination does not.  This is why the Church infallibly teaches that there is a Baptism of Desire and Perfect Contrition, like her Founder she does not insist upon the impossible.  

On the other hand a man can be saved whether he be a Priest or not.  Therefore, because it does not directly pertain to where one will spend one's eternity, the desire does not have the effect of the Sacrament.  

St. Augustine:

If you wish to be a Catholic, do not venture to believe, to say, or to teach that they whom the Lord has predestinated for baptism can be snatched away from his predestination, or die before that has been accomplished in them which the Almighty has predestined.  There is in such a dogma more power than I can tell assigned to chances in opposition to the power of God, by the occurrence of which casualties that which He has predestined is not permitted to come to pass. It is hardly necessary to spend time or earnest words in cautioning the man who takes up with this error against the absolute vortex of confusion into which it will absorb him, when I shall sufficiently meet the case if I briefly warn the prudent man who is ready to receive correction against the threatening mischief.

Nothing is impossible with God, including cleansing the soul of Original Sin without water.

Why hasn't anyone responded to the link I provided?  Here is what it contained:

New post Baptism of Desire Defended
I thought it might be best to start a new thread to focus on this subject. I am confident that the correct teaching of the Church can be made clear and objections can be met.

Feeneyites usually start with Trent, so let us start there.

We understand Trent according to the definitions of Aquinas.

Trent should be understood with reference to the teaching of Aquinas, especially his Summa Theologica. The Church has told us this.

"The study of philosophy and theology and the teaching of these sciences to their students must be accurately carried out by Professors (in seminaries etc.) according to the arguments, doctrine, and principles of St. Thomas which they are inviolately to hold." Code of Canon Law, 1366, 2.

Pius X: "The reason is that the capital theses in the philosophy of St. Thomas are not to be placed in the category of opinions capable of being debated one way or another, but are to be considered as THE FOUNDATIONS upon which the whole science of natural and divine things is based; if such principles are once removed or in any way impaired, it must necessarily follow that students of the sacred sciences will ultimately FAIL TO PERCEIVE SO MUCH AS THE MEANING OF THE WORDS IN WHICH THE DOGMAS OF DIVINE REVELATION ARE PROPOSED BY THE MAGISTRACY OF THE CHURCH." (Doctoris Angelici)

So, we cannot hope to understand the dogmas of the Church without appreciating the Scholastic definitions of Aquinas. In this case, we need to understand what Aquinas means when he says that a sacrament is "necessary for salvation".

The necessity of the sacraments.

When Trent tells us that baptism is "necessary for salvation", Aquinas explains that it is necessary "either actually or in desire".

"Objection: the sacrament of Baptism is necessary for salvation. Now that is necessary “without which something cannot be” (Aristotle’s Metaphysics V). Therefore it seems that none can obtain salvation without Baptism. Reply: THE SACRAMENT OF BAPTISM IS SAID TO BE NECESSARY FOR SALVATION IN SO FAR AS THERE CAN BE NO SALVATION FOR MAN UNLESS HE AT LEAST HAVE IT IN DESIRE WHICH, WITH GOD, COUNTS FOR THE DEED." (Summa Theologica 3, 68, 2)

That is, a sacrament that is "necessary for salvation" may be received unto salvation "actually" or "in desire".

"Moreover, the SACRAMENTS of grace are ordained in order that man may receive the infusion of grace, and before HE RECEIVES THEM, EITHER ACTUALLY OR IN HIS DESIRE, he does not RECEIVE GRACE. This is evident in the case of Baptism, and applies to PENANCE likewise." (Summa Theologica, Supplement 6, 1)

Sacramental necessity at Trent.

We can see that is what Trent meant because it used the same phrase "necessary for salvation" about the sacrament of penance too -- and we all admit that one can be saved by desiring to confess if one has perfect contrition and cannot actually confess.

"And this SACRAMENT OF PENANCE is, for those who have fallen after baptism, NECESSARY FOR SALVATION, AS BAPTISM ITSELF IS for those who have not as yet been regenerated." (Denz. 895)

Although it is "necessary", it may be received in desire as well as "actually".

"Whence it is to be taught, that the penitence of a Christian, after his fall, is very different from that at (his) baptism; and that therein are included not only a cessation from sins, and a detestation thereof, or, a contrite and humble heart, but also THE SACRAMENTAL CONFESSION OF THE SAID SINS, AT LEAST IN DESIRE [saltem in voto], and to be made in its season, and sacerdotal absolution and likewise satisfaction by fasts, alms, prayers, and the other pious exercises of a spiritual life; not indeed for THE ETERNAL PUNISHMENT,-which is, together with the guilt, REMITTED, EITHER BY THE SACRAMENT, OR BY THE DESIRE OF THE SACRAMENT,-but for the temporal punishment, which, as the sacred writings teach, is not always wholly remitted, as is done in baptism." (Denz 807)

"The Synod teaches moreover, that, although it sometimes happen that this CONTRITION IS PERFECT through charity, and reconciles man with God BEFORE THIS SACRAMENT BE ACTUALLY RECEIVED, the said reconciliation, nevertheless, is not to be ascribed to that contrition, independently of THE DESIRE OF THE SACRAMENT which is included therein." (Denz. 898)

And so Aquinas.

"Moreover, the SACRAMENTS of grace are ordained in order that man may receive the infusion of grace, and before HE RECEIVES THEM, EITHER ACTUALLY OR IN HIS DESIRE, he does not RECEIVE GRACE. This is evident in the case of Baptism, and applies to PENANCE likewise." (Summa Theologica, Supplement 6, 1)

Trent told us that baptism too, may be received in "desire".

"And this translation [to the state of justification], since the promulgation of the Gospel, cannot be EFFECTED, WITHOUT THE LAVER OF REGENERATION, AT LEAST IN THE DESIRE THEREOF [aut eius voto], as it is written; “unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God.” (Denz. 796)

That is usually translated as "baptism or its desire", though either translation is literal and makes the point.

And Trent told us that a third sacrament may be received in desire, even the eucharist.

"Now as to the use of this holy SACRAMENT [of the Eucharist], the Fathers have rightly and wisely distinguished THREE "WAYS OF RECEIVING IT. For they have taught that some receive it SACRAMENTALLY ONLY, to wit sinners; OTHERS SPIRITUALLY ONLY, those to wit who EATING IN DESIRE [voto] that heavenly bread which is set before them, are, by a lively faith which worketh by charity, made sensible of the fruit and usefulness thereof; whereas the third (class) receive it both SACRAMENTALLY AND SPIRITUALLY, and these are they who so prove and prepare themselves beforehand, as to approach to this divine table clothed with the wedding garment." (Denz. 881)

Aquinas likewise.

"In another way one may eat Christ spiritually, as He is under the sacramental species, inasmuch as a man believes in Christ, WHILE DESIRING TO RECEIVE THIS SACRAMENT; and this is NOT MERELY TO EAT CHRIST SPIRITUALLY, BUT LIKEWISE TO EAT THIS SACRAMENT." (Summa Theologica 3, 80, 2)

Implicit desire.

We can see the concept of implicit desire at Trent too.

Aquinas tells us that baptism can be received "in desire" when the desire is "implicit".

"Man receives the forgiveness of sins before baptism in so far as he has BAPTISM IN DESIRE, EXPLICITLY OR IMPLICITLY; and yet when he actually receives baptism, he receives a fuller remission, as to the remission of the entire punishment. So also before baptism Cornelius and others like him receive grace and virtues through their faith in Christ and THEIR DESIRE FOR BAPTISM, IMPLICIT OR EXPLICIT: but afterwards when baptized, they receive a yet greater fullness of grace and virtues." (Summa Theologica 3, 69, 4)

He gave the definition of "implicit" as when something is "contained" in something else.

"Properly speaking, that is called IMPLICIT in which many things are CONTAINED AS IN ONE, and that is called explicit in which each of the things is considered in itself." (Of Truth 14, 11)

We can see Trent employ this definition of implicit desire with reference to confession.

"The Synod teaches moreover, that, although it sometimes happen that this CONTRITION IS PERFECT through charity, and reconciles man with God BEFORE THIS SACRAMENT BE ACTUALLY RECEIVED, the said reconciliation, nevertheless, is not to be ascribed to that contrition, independently of THE DESIRE OF THE SACRAMENT WHICH IS INCLUDED THEREIN." (Denz. 898)

Moreover, when Trent said that we can be justified by baptism "or the desire thereof" (aut ejus voto) it used a phrase used by Aquinas to indicate that infants may receive the eucharist unto salvation through the desire of the Church.

"This sacrament [of the Eucharist] has, of itself, the power of bestowing grace; nor does anyone possess grace before receiving this sacrament except from some DESIRE THEREOF [ipsius voto]; from his own desire, as in the case of the adult, OR FROM THE CHURCH'S DESIRE IN THE CASE OF CHILDREN." (Summa Theologica III, 79, 1)

Necessity of sacramental matter.

Neither is it contrary to this doctrine that Trent said that water is "necessary" for baptism. It may yet be received in desire.

We may see this from that Trent said that the confession of sins individually is "necessary" for penance, yet, as we have seen, it may be received in desire as well as in act.

"From the institution of the sacrament of Penance as already explained, the universal Church has always understood, that THE ENTIRE CONFESSION OF SINS WAS ALSO INSTITUTED BY THE LORD, AND IS OF DIVINE LAW NECESSARY for all who have fallen after baptism; because that our Lord Jesus Christ, when about to ascend from earth to heaven, left priests His own vicars, as presidents and judges, unto whom all the mortal crimes, into which the faithful of Christ may have fallen, should be carried, in order that, in accordance with the power of the keys, they may pronounce the sentence of forgiveness or retention of sins. For it is manifest, that PRIESTS COULD NOT HAVE EXERCISED THIS JUDGMENT without knowledge of the cause; neither indeed could they have observed equity in enjoining punishments, if the said faithful should have declared their sins in general only, and not rather SPECIFICALLY, AND ONE BY ONE. Whence it is gathered that ALL MORTAL SINS, of which, after a diligent examination of themselves, they are conscious, MUST be by penitents enumerated in confession. [...] But, whereas all mortal sins, even those of thought, render men children of wrath, and enemies of God, it is NECESSARY TO SEEK ALSO FOR THE PARDON OF THEM ALL from God, with an open and humble confession. Wherefore, while the faithful of Christ are careful to confess all the sins which occur to their memory, they without doubt lay them all bare before the mercy of God to be pardoned." (Denz. 899)

Conclusion.

So, by reading Trent carefully, and especially with reference to the Summa, we can see that although baptism is "necessary for salvation", that is not to say that it cannot be received "in desire" unto salvation, even "implicitly" or through the desire of the Church. Indeed, we all agree that penance can be received unto salvation through desire though it is "necessary for salvation". Aquinas tells us that is true of baptism too and it is clearly the drift of Trent. The eucharist is another example.

Nothing is impossible with God, including cleansing the soul of Original Sin without water.

Correct.  But it was YOU who claimed just a couple posts earlier there it might be impossible for God to bring Sacramental Baptism to anyone whom He willed to receive it.

Yes, God could theoretically do WHATEVER He wants.  That's not at issue here.  What's at issue is whether, according to what He has revealed He EVER wills for anyone to be saved by BoD rather than by the Sacrament of Baptism.

In stating that God saves people without water, you are denying the necessity of the Sacrament for salvation as taught by the Council of Trent.  Even BoDers post Trent claim (since they had to so as not to reject Trent) that the Sacrament of Baptism remains the instrumental cause of salvation even in BoD, since in BoD the Sacrament of Baptism is received.  So to say that God saves "WITHOUT" the Sacrament of Baptism is to deny Trent's teaching on the necessity of Baptism.

Quote from: Lover of Truth

Nothing is impossible with God, including cleansing the soul of Original Sin without water.

Correct.  But it was YOU who claimed just a couple posts earlier there it might be impossible for God to bring Sacramental Baptism to anyone whom He willed to receive it.

Yes, God could theoretically do WHATEVER He wants.  That's not at issue here.  What's at issue is whether, according to what He has revealed He EVER wills for anyone to be saved by BoD rather than by the Sacrament of Baptism.

In stating that God saves people without water, you are denying the necessity of the Sacrament for salvation as taught by the Council of Trent.  Even BoDers post Trent claim (since they had to so as not to reject Trent) that the Sacrament of Baptism remains the instrumental cause of salvation even in BoD, since in BoD the Sacrament of Baptism is received.  So to say that God saves "WITHOUT" the Sacrament of Baptism is to deny Trent's teaching on the necessity of Baptism.

I don't claim it impossible which is why I responded to assertion that we base our premise upon the assumption that it is impossible for God to miraculously baptize with water say after raising them from the dead or bringing a spring out of the ground or to spend 40 days after the Resurrection baptizing souls in Limbo as some claim, by saying such a claim is as silly as asserting that those who believe in earthquakes base their assumption on the idea that God cannot prevent them.

It is not about what God can or cannot do.  He can create the human race without our help.  It is what he does do and allow.  

https://dts.fws.gov/dts/output/E6E0275EE46502E5F57542AA43C737F8/Status_of_Open_Records.pdf

Thanks for the scripture verse.  If only the following could have been made aware of it.  Not sure how they missed.  CI bloggers to the rescue I guess:

1. COUNCIL OF TRENT (1545-1563)

Canons on the Sacraments in General (Canon 4):
“If anyone shall say that the sacraments of the New Law are not necessary for salvation, but are superfluous, and that although all are not necessary for every individual, without them or without the desire of them (sine eis aut eorum voto), through faith alone men obtain from God the grace of justiflcation; let him be anathema.”

Decree on Justification (Session 6, Chapter 4):
“In these words a description of the justification of a sinner is given as being a translation from that state in which man is born a child of the first Adam to the state of grace and of the ‘adoption of the Sons’ (Rom. 8:15) of God through the second Adam, Jesus Christ, our Savior and this translation after the promulgation of the Gospel cannot be effected except through the layer of regeneration or a desire for it, (sine lavacro regenerationis aut eius voto) as it is written: ‘Unless a man be born again of water and the Holy Spirit, he cannot enter in the kingdom of God’ (John 3:5).”

2. ST. ALPHONSUS LIGUORI (1691-1787)

Moral Theology (Bk. 6):
“But baptism of desire is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true Baptism of water, the place of which it takes as to the remission of guilt, but not as to the impression of the [baptismal] character or as to the removal of all debt of punishment. It is called “of wind␅ [flaminis] because it takes place by the impulse of the Holy Ghost Who is called a wind [flamen]. Now it is de fide that men are also saved by Baptism of desire, by virtue of the Canon Apostolicam De Presbytero Non Baptizato and the Council of Trent, Session 6, Chapter 4, where it is said that no one can be saved “without the laver of regeneration or the desire for it.”

3. 1917 CODE OF CANON LAW On Ecclesiastical Burial (Canon 1239. 2)

“Catechumens who, through no fault of their own, die without Baptism, are to be treated as baptized.” — The Sacred Canons
by Rev. John A. Abbo. St.T.L., J.C.D., and Rev. Jerome D. Hannan, A.M., LL.B., S.T.D., J.C.D.

Commentary on the Code:
“The reason for this rule is that they are justly supposed to have met death united to Christ through Baptism of desire.”

4. POPE INNOCENT III

Apostolicam:
To your inquiry we respond thus: We assert without hesitation (on the authority of the holy Fathers Augustine and Ambrose) that the priest whom you indicated (in your letter) had died without the water of baptism, because he persevered in the faith of Holy Mother the Church and in the confession of the name of Christ, was freed from original sin and attained the joy of the heavenly fatherland. Read (brother) in the eighth book of Augustine’s City of God where among other things it is written, “Baptism is ministered invisibly to one whom not contempt of religion but death excludes.” Read again the book also of the blessed Ambrose concerning the death of Valentinian where he says the same thing. Therefore, to questions concerning the dead, you should hold the opinions of the learned Fathers, and in your church you should join in prayers and you should have sacrifices offered to God for the priest mentioned (Denzinger 388).

Debitum pastoralis officii, August 28, 1206:
You have, to be sure, intimated that a certain Jew, when at the point of death, since he lived only among Jews, immersed himself in water while saying: “I baptize myself in the name of the Father, and of the Son, and of the Holy Spirit. Amen.”

We respond that, since there should be a distinction between the one baptizing and the one baptized, as is clearly gathered from the words of the Lord, when He says to the Apostles: “Go baptize all nations in the name etc.” (cf. Matt. 28:19), the Jew mentioned must be baptized again by another, that it may be shown that he who is baptized is one person, and he who baptizes another... If, however, such a one had died immediately, he would have rushed off to his heavenly home without delay because of the faith of the sacrament, although not because of the sacrament of faith (Denzinger 413).

5. POPE ST. PIUS V (1566-1572)

Ex omnibus afflictionibus, October 1, 1567
Condemned the following erroneous propositions of Michael du Bay:

    Perfect and sincere charity, which is from a “pure heart and good conscience and a faith not feigned” (1 Tim. 1:5) can be in catechumens as well as in penitents without the remission of sins.
    That charity which is the fullness of the law is not always connected with the remission of sins.
    A catechumen lives justly and rightly and holily, and observes the commandments of God, and fulfills the law through charity, which is only received in the laver of Baptism, before the remission of sins has been obtained.


6. ST. AMBROSE

“I hear you express grief because he [Valentinian] did not receive the Sacrament of Baptism. Tell me, what else is there in us except the will and petition? But he had long desired to be initiated... and expressed his intention to be baptized... Surely, he received [it] because he asked [for it].”

7. ST. AUGUSTINE, City of God

“I do not hesitate to place the Catholic catechumen, who is burning with the love of God, before the baptized heretic... The centurion Cornelius, before Baptism, was better than Simon [Magus], who had been baptized. For Cornelius, even before Baptism, was filled with the Holy Ghost, while Simon, after Baptism, was puffed up with an unclean spirit” (De Bapt. C. Donat., IV 21).

8. ST. THOMAS AQUINAS

Summa, Article 1, Part III, Q. 68:
“I answer that, the sacrament of 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 yet 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 graces he prayed for.’”

9. ST. ROBERT BELLARMINE, Doctor of the Church (1542-1621)

Liber II, Caput XXX:
“Boni Catehecuмeni sunt de Ecclesia, interna unione tantum, non autem externa” (Good catechumens are of the Church, by internal union only, not however, by external union).

10. Roman Martyrology

January 23: At Rome, St. Emerentiana, Virgin and Martyr, who was stoned by the heathen while still a catechumen, when she was praying at the tomb of St. Agnes, whose foster-sister she was.

April 12: At Braga, in Portugal, St. Victor, Martyr, who, while still yet a catechumen, refused to worship an idol, and confessed Christ Jesus with great constancy, and so after many torments, he merited to be baptized in his own blood, his head being cut off.

11. POPE PIUS IX (1846-1878) — Singulari Quadam, 1854:

174. “It must, of course, be held as a matter of faith that outside the apostolic Roman Church no one can be saved, that the Church is the only ark of salvation, and that whoever does not enter it will perish in the flood. On the other hand, it must likewise be held as certain that those who are affected by ignorance of the true religion, if it is invincible ignorance, are not subject to any guilt in this matter before the eyes of the Lord. Now, then, who could presume in himself an ability to set the boundaries of such ignorance, taking into consideration the natural differences of peoples, lands, native talents, and so many other factors? Only when we have been released from the bonds of this body and see God just as He is (see John 3:2) all we really understand how close and beautiful a bond joins divine mercy with divine justice.”

Quanto Conficiamur Moerore (1863):
“...We all know that those who are afflicted with invincible ignorance with regard to our holy religion, if they carefully keep the precepts of the natural law that have been written by God in the hearts of men, if they are prepare to obey God, and if they lead a virtuous and dutiful life, can attain eternal life by the power of divine light and grace.”

12. POPE PIUS XII (1939-1958) — Mystical Body of Christ (June 29, 1943):
“As you know, Venerable Brethren, from the very beginning of Our Pontificate We have committed to the protection and guidance of heaven those who do not belong to the visible organization of the Catholic Church, solemnly declaring that after the example of the Good Shepherd We desire nothing more ardently than that they may have life and have it more abundantly... For even though unsuspectingly they are related to the Mystical Body of the Redeemer in desire and resolution, they still remain deprived of so many precious gifts and helps from heaven, which one can only enjoy in the Catholic Church.”

13. FR. A. TANQUERY, Dogmatic Brevior; ART. IV, Section I, II - 1945 (1024-1)

The Baptism of Desire. Contrition, or perfect charity, with at least an implicit desire for Baptism, supplies in adults the place of the baptism of water as respects the forgiveness of sins.

This is certain.

Explanation: a) An implicit desire for Baptism, that is, one that is included in a general purpose of keeping all the commandments of God is, as all agree, sufficient in one who is invincibly ignorant of the law of Baptism; likewise, according to the more common opinion, in one who knows the necessity of Baptism.

b) Perfect charity, with a desire for Baptism, forgives original sin and actual sins, and therefore infuses sanctifying grace; but it does not imprint the Baptismal character and does not of itself remit the whole temporal punishment due for sin; whence, when the Unity offers, the obligation remains on
one who was sanctified in this manner of receiving the Baptism of water.

14. FR. DOMINIC PRUMMER, O.P., Moral Theology, 1949:

    “Baptism of Desire which is a perfect act of charity that includes at least implicitly the desire for Baptism by water”;
    “Baptism of Blood which signifies martyrdom endured for Christ prior to the reception of Baptism by Water”;
    “Regarding the effects of Baptism of Blood and Baptism of Desire... both cause sanctifying grace. ...Baptism of Blood usually remits all venial sin and temporal punishment...”


15. FR. FRANCIS O’CONNELL, Outlines of Moral Theology, 1953:

    “Baptism of Desire... is an act of divine charity or perfect contrition...”
    “These means (i.e. Baptism of Blood and Desire) presuppose in the recipient at least the implicit will to receive the sacrament.”
    “...Even if an infant can gain the benefit of the Baptism of Blood if he is put to death by a person actuated by hatred for the Christian faith....”


16. MGR. J. H. HERVE, Manuale Theologiae Dogmaticae (Vol. III: chap. IV), 1931

II. On those for whom Baptism of water can be supplied:

The various baptisms: from the Tridentinum itself and from the things stated, it stands firm that Baptism is necessary, yet in fact or in desire; therefore in an extraordinary case it can be supplied. Further, according to the Catholic doctrine, there are two things by which the sacrament of Baptism can be supplied: namely, an act of perfect charity with the desire of Baptism, and the death as martyr. Since these two are a compensation for Baptism of water, they themselves are called Baptism, too, in order that they may be comprehended with it under one, as it were, generic name, so the act of love with desire for Baptism is called Baptismus flaminis (Baptism of the Spirit) and the martyrium (Baptism of Blood).

17. FR. H. NOLDEN, S.J., FR. A. SCHMIT, S.J. — Summa theologiae moralis (Vol. III de Sacramentis), Book 2 Quaestio prima, 1921

Baptism of spirit (flaminis) is perfect charity or contrition, in which the desire in fact to receive the sacrament of Baptism is included; perfect charity and perfect contrition, however, have the power to confer sanctifying grace.

18. FR. ARTHUR VERMEERSCH, S.J., Theologiae Moralis (Vol. III), Tractatus II, 1948:

The Baptism of spirit (flaminis) is an act of perfect charity or contrition, in so far as it contains at least a tacit desire of the Sacrament. Therefore it can be had only in adults. It does not imprint a character; ...but it takes away all mortal sin together with the sentence of eternal penalty, according to: “He who loves me, is loved by my Father” (John 14:21).

19. FR. LUDOVICO BILLOT, S.J., De Ecclesiae Sacmmentis (Vol. I); Quaestio LXVI; Thesis XXIV - 1931:

Baptism of spirit (flaminis), which is also called of repentance or of desire, is nothing else than an act of charity or perfect contrition including a desire of the Sacrament, according to what has been said above, namely that the heart of everyone is moved by the Holy Ghost to believe, and to love God, and to be sorry for his sins.

20. FR. ALOYSIA SABETTI, S.J., FR. TIMOTHEO BARRETT, S.J., Compendium Theologiae Moralis, Tractatus XII [De Baptismo, Chapter I, 1926:

Baptism, the gate and foundation of the Sacraments, in fact or at least in desire, is necessary for all unto salvation...
>From the Baptism of water, which is called of river (Baptismus fluminis), is from Baptism of the Spirit (Baptismus flaminis) and Baptism of Blood, by which Baptism properly speaking can be supplied, if this be impossible. The first one is a full conversion to God through perfect contrition or charity, in so far as it contains an either explicit or at least implicit will to receive Baptism of water... Baptism of Spirit (flaminis) and Baptism of Blood are called Baptism of desire (in voto).


21. FR. EDUARDUS GENICOT, S.]., Theologiae Moralis Institutiones (Vol. II), Tractatus XII, 1902

Baptism of the Spirit (flaminis) consists in an act of perfect charity or contrition, with which there is always an infusion of sanctifying grace connected...

Both are called “of desire” (in voto)...; perfect charity, because it has always connected the desire, at least the implicit one, of receiving this sacrament, absolutely necessary for salvation.