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66:

Whether three kinds of Baptism are fittingly described---viz. Baptism of Water, of Blood, and of the Spirit?

Objection 1: It seems that the three kinds of Baptism are not fittingly described as Baptism of Water, of Blood, and of the Spirit, i.e. of the Holy Ghost. Because the Apostle says (Eph. 4:5): "One Faith, one Baptism." Now there is but one Faith. Therefore there should not be three Baptisms.

Objection 2: Further, Baptism is a sacrament, as we have made clear above (Q[65], A[1]). Now none but Baptism of Water is a sacrament. Therefore we should not reckon two other Baptisms.

Objection 3: Further, Damascene (De Fide Orth. iv) distinguishes several other kinds of Baptism. Therefore we should admit more than three Baptisms.

On the contrary, on Heb. 6:2, "Of the doctrine of Baptisms," the gloss says: "He uses the plural, because there is Baptism of Water, of Repentance, and of Blood."

I answer that, As stated above (Q[62], A[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 (Apoc. 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 (Is. 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."

Reply to Objection 1: The other two Baptisms are included in the Baptism of Water, which derives its efficacy, both from Christ's Passion and from the Holy Ghost. Consequently for this reason the unity of Baptism is not destroyed.

Reply to Objection 2: As stated above (Q[60], A[1]), a sacrament is a kind of sign. The other two, however, are like the Baptism of Water, not, indeed, in the nature of sign, but in the baptismal effect. Consequently they are not sacraments.

Reply to Objection 3: Damascene enumerates certain figurative Baptisms. For instance, "the Deluge" was a figure of our Baptism, in respect of the salvation of the faithful in the Church; since then "a few . . . souls were saved in the ark [Vulg.: 'by water']," according to 1 Pet. 3:20. He also mentions "the crossing of the Red Sea": which was a figure of our Baptism, in respect of our delivery from the bondage of sin; hence the Apostle says (1 Cor. 10:2) that "all . . . were baptized in the cloud and in the sea." And again he mentions "the various washings which were customary under the Old Law," which were figures of our Baptism, as to the cleansing from sins: also "the Baptism of John," which prepared the way for our Baptism.




Whether the Baptism of Blood is the most excellent of these?

Objection 1: It seems that the Baptism of Blood is not the most excellent of these three. For the Baptism of Water impresses a character; which the Baptism of Blood cannot do. Therefore the Baptism of Blood is not more excellent than the Baptism of Water.

Objection 2: Further, the Baptism of Blood is of no avail without the Baptism of the Spirit, which is by charity; for it is written (1 Cor. 13:3): "If I should deliver my body to be burned, and have not charity, it profiteth me nothing." But the Baptism of the Spirit avails without the Baptism of Blood; for not only the martyrs are saved. Therefore the Baptism of Blood is not the most excellent.

Objection 3: Further, just as the Baptism of Water derives its efficacy from Christ's Passion, to which, as stated above (A[11]), the Baptism of Blood corresponds, so Christ's Passion derives its efficacy from the Holy Ghost, according to Heb. 9:14: "The Blood of Christ, Who by the Holy Ghost offered Himself unspotted unto God, shall cleanse our conscience from dead works," etc. Therefore the Baptism of the Spirit is more excellent than the Baptism of Blood. Therefore the Baptism of Blood is not the most excellent.

On the contrary, Augustine (Ad Fortunatum) speaking of the comparison between Baptisms says: "The newly baptized confesses his faith in the presence of the priest: the martyr in the presence of the persecutor. The former is sprinkled with water, after he has confessed; the latter with his blood. The former receives the Holy Ghost by the imposition of the bishop's hands; the latter is made the temple of the Holy Ghost."

I answer that, As stated above (A[11]), the shedding of blood for Christ's sake, and the inward operation of the Holy Ghost, are called baptisms, in so far as they produce the effect of the Baptism of Water. Now the Baptism of Water derives its efficacy from Christ's Passion and from the Holy Ghost, as already stated (A[11]). These two causes act in each of these three Baptisms; most excellently, however, in the Baptism of Blood. For Christ's Passion acts in the Baptism of Water by way of a figurative representation; in the Baptism of the Spirit or of Repentance, by way of desire. but in the Baptism of Blood, by way of imitating the (Divine) act. In like manner, too, the power of the Holy Ghost acts in the Baptism of Water through a certain hidden power. in the Baptism of Repentance by moving the heart; but in the Baptism of Blood by the highest degree of fervor of dilection and love, according to Jn. 15:13: "Greater love than this no man hath that a man lay down his life for his friends."

Reply to Objection 1: A character is both reality and a sacrament. And we do not say that the Baptism of Blood is more excellent, considering the nature of a sacrament; but considering the sacramental effect.

Reply to Objection 2: The shedding of blood is not in the nature of a Baptism if it be without charity. Hence it is clear that the Baptism of Blood includes the Baptism of the Spirit, but not conversely. And from this it is proved to be more perfect.

Reply to Objection 3: The Baptism owes its pre-eminence not only to Christ's Passion, but also to the Holy Ghost, as stated above.

68:

Whether a man can be saved without Baptism?

Objection 1: It seems that no man can be saved without Baptism. For our Lord said (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God." But those alone are saved who enter God's kingdom. Therefore none can be saved without Baptism, by which a man is born again of water and the Holy Ghost.

Objection 2: Further, in the book De Eccl. Dogm. xli, it is written: "We believe that no catechumen, though he die in his good works, will have eternal life, except he suffer martyrdom, which contains all the sacramental virtue of Baptism." But if it were possible for anyone to be saved without Baptism, this would be the case specially with catechumens who are credited with good works, for they seem to have the "faith that worketh by charity" (Gal. 5:6). Therefore it seems that none can be saved without Baptism.

Objection 3: Further, as stated above (A[1]; Q[65], A[4]), the sacrament of Baptism is necessary for salvation. Now that is necessary "without which something cannot be" (Metaph. v). Therefore it seems that none can obtain salvation without Baptism.

On the contrary, Augustine says (Super Levit. lxxxiv) that "some have received the invisible sanctification without visible sacraments, and to their profit; but though it is possible to have the visible sanctification, consisting in a visible sacrament, without the invisible sanctification, it will be to no profit." Since, therefore, the sacrament of Baptism pertains to the visible sanctification, it seems that a man can obtain salvation without the sacrament of Baptism, by means of the invisible sanctification.

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 Kings 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 (Rom. 2:29) that "the circuмcision 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 Cor. 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).



Whether Baptism should be deferred?

Objection 1: It seems that Baptism should be deferred. For Pope Leo says (Epist. xvi): "Two seasons," i.e. Easter and Whitsuntide, "are fixed by the Roman Pontiff for the celebration of Baptism. Wherefore we admonish your Beatitude not to add any other days to this custom." Therefore it seems that Baptism should be conferred not at once, but delayed until the aforesaid seasons.

Objection 2: Further, we read in the decrees of the Council of Agde (Can. xxxiv): "If Jews whose bad faith often "returns to the vomit," wish to submit to the Law of the Catholic Church, let them for eight months enter the porch of the church with the catechumens; and if they are found to come in good faith then at last they may deserve the grace of Baptism." Therefore men should not be baptized at once, and Baptism should be deferred for a certain fixed time.

Objection 3: Further, as we read in Is. 27:9, "this is all the fruit, that the sin . . . should be taken away." Now sin seems to be taken away, or at any rate lessened, if Baptism be deferred. First, because those who sin after Baptism, sin more grievously, according to Heb. 10:29: "How much more, do you think, he deserveth worse punishments, who hath . . . esteemed the blood of the testament," i.e. Baptism, "unclean, by which he was sanctified?" Secondly, because Baptism takes away past, but not future, sins: wherefore the more it is deferred, the more sins it takes away. Therefore it seems that Baptism should be deferred for a long time.

On the contrary, It is written (Ecclus. 5:8): "Delay not to be converted to the Lord, and defer it not from day to day." But the perfect conversion to God is of those who are regenerated in Christ by Baptism. Therefore Baptism should not be deferred from day to day.

I answer that, In this matter we must make a distinction and see whether those who are to be baptized are children or adults. For if they be children, Baptism should not be deferred. First, because in them we do not look for better instruction or fuller conversion. Secondly, because of the danger of death, for no other remedy is available for them besides the sacrament of Baptism.

On the other hand, adults have a remedy in the mere desire for Baptism, as stated above (A[2]). And therefore Baptism should not be conferred on adults as soon as they are converted, but it should be deferred until some fixed time. First, as a safeguard to the Church, lest she be deceived through baptizing those who come to her under false pretenses, according to 1 Jn. 4:1: "Believe not every spirit, but try the spirits, if they be of God." And those who approach Baptism are put to this test, when their faith and morals are subjected to proof for a space of time. Secondly, this is needful as being useful for those who are baptized; for they require a certain space of time in order to be fully instructed in the faith, and to be drilled in those things that pertain to the Christian mode of life. Thirdly, a certain reverence for the sacrament demands a delay whereby men are admitted to Baptism at the principal festivities, viz. of Easter and Pentecost, the result being that they receive the sacrament with greater devotion.

There are, however, two reasons for forgoing this delay. First, when those who are to be baptized appear to be perfectly instructed in the faith and ready for Baptism; thus, Philip baptized the Eunuch at once (Acts 8); and Peter, Cornelius and those who were with him (Acts 10). Secondly, by reason of sickness or some kind of danger of death. Wherefore Pope Leo says (Epist. xvi): "Those who are threatened by death, sickness, siege, persecution, or shipwreck, should be baptized at any time." Yet if a man is forestalled by death, so as to have no time to receive the sacrament, while he awaits the season appointed by the Church, he is saved, yet "so as by fire," as stated above (A[2], ad 2). Nevertheless he sins if he defer being baptized beyond the time appointed by the Church, except this be for an unavoidable cause and with the permission of the authorities of the Church. But even this sin, with his other sins, can be washed away by his subsequent contrition, which takes the place of Baptism, as stated above (Q[66], A[11]).

Reply to Objection 1: This decree of Pope Leo, concerning the celebration of Baptism at two seasons, is to be understood "with the exception of the danger of death" (which is always to be feared in children) as stated above.

Reply to Objection 2: This decree concerning the Jews was for a safeguard to the Church, lest they corrupt the faith of simple people, if they be not fully converted. Nevertheless, as the same passage reads further on, "if within the appointed time they are threatened with danger of sickness, they should be baptized."

Reply to Objection 3: Baptism, by the grace which it bestows, removes not only past sins, but hinders the commission of future sins. Now this is the point to be considered---that men may not sin: it is a secondary consideration that their sins be less grievous, or that their sins be washed away, according to 1 John 2:1, 2: "My little children, these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the just; and He is the propitiation for our sins."

66:

Whether water is the proper matter of Baptism?

Objection 1: It seems that water is not the proper matter of Baptism. For Baptism, according to Dionysius (Eccl. Hier. v) and Damascene (De Fide Orth. iv), has a power of enlightening. But enlightenment is a special characteristic of fire. Therefore Baptism should be conferred with fire rather than with water: and all the more since John the Baptist said when foretelling Christ's Baptism (Mat. 3:11): "He shall baptize you in the Holy Ghost and fire."

Objection 2: Further, the washing away of sins is signified in Baptism. But many other things besides water are employed in washing, such as wine, oil, and such like. Therefore Baptism can be conferred with these also; and consequently water is not the proper matter of Baptism.

Objection 3: Further, the sacraments of the Church flowed from the side of Christ hanging on the cross, as stated above (Q[62], A[5]). But not only water flowed therefrom, but also blood. Therefore it seems that Baptism can also be conferred with blood. And this seems to be more in keeping with the effect of Baptism, because it is written (Apoc. 1:5): "(Who) washed us from our sins in His own blood."

Objection 4: Further, as Augustine (cf. Master of the Sentences, iv, 3) and Bede (Exposit. in Luc. iii, 21) say, Christ, by "the touch of His most pure flesh, endowed the waters with a regenerating and cleansing virtue." But all waters are not connected with the waters of the Jordan which Christ touched with His flesh. Consequently it seems that Baptism cannot be conferred with any water; and therefore water, as such, is not the proper matter of Baptism.

Objection 5: Further, if water, as such, were the proper matter of Baptism, there would be no need to do anything to the water before using it for Baptism. But in solemn Baptism the water which is used for baptizing, is exorcized and blessed. Therefore it seems that water, as such, is not the proper matter of Baptism.

On the contrary, our Lord said (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God."

I answer that, By Divine institution water is the proper matter of Baptism; and with reason. First, by reason of the very nature of Baptism, which is a regeneration unto spiritual life. And this answers to the nature of water in a special degree; wherefore seeds, from which all living things, viz. plants and animals are generated, are moist and akin to water. For this reason certain philosophers held that water is the first principle of all things.

Secondly, in regard to the effects of Baptism, to which the properties of water correspond. For by reason of its moistness it cleanses; and hence it fittingly signifies and causes the cleansing from sins. By reason of its coolness it tempers superfluous heat: wherefore it fittingly mitigates the concupiscence of the fomes. By reason of its transparency, it is susceptive of light; hence its adaptability to Baptism as the "sacrament of Faith."

Thirdly, because it is suitable for the signification of the mysteries of Christ, by which we are justified. For, as Chrysostom says (Hom. xxv in Joan.) on Jn. 3:5, "Unless a man be born again," etc., "When we dip our heads under the water as in a kind of tomb our old man is buried, and being submerged is hidden below, and thence he rises again renewed."

Fourthly, because by being so universal and abundant, it is a matter suitable to our need of this sacrament: for it can easily be obtained everywhere.

Reply to Objection 1: Fire enlightens actively. But he who is baptized does not become an enlightener, but is enlightened by faith, which "cometh by hearing" (Rom. 10:17). Consequently water is more suitable, than fire, for Baptism.

But when we find it said: "He shall baptize you in the Holy Ghost and fire," we may understand fire, as Jerome says (In Matth. ii), to mean the Holy Ghost, Who appeared above the disciples under the form of fiery tongues (Acts 2:3). Or we may understand it to mean tribulation, as Chrysostom says (Hom. iii in Matth.): because tribulation washes away sin, and tempers concupiscence. Or again, as Hilary says (Super Matth. ii) that "when we have been baptized in the Holy Ghost," we still have to be "perfected by the fire of the judgment."

Reply to Objection 2: Wine and oil are not so commonly used for washing, as water. Neither do they wash so efficiently: for whatever is washed with them, contracts a certain smell therefrom; which is not the case if water be used. Moreover, they are not so universal or so abundant as water.

Reply to Objection 3: Water flowed from Christ's side to wash us; blood, to redeem us. Wherefore blood belongs to the sacrament of the Eucharist, while water belongs to the sacrament of Baptism. Yet this latter sacrament derives its cleansing virtue from the power of Christ's blood.

Reply to Objection 4: Christ's power flowed into all waters, by reason of, not connection of place, but likeness of species, as Augustine says in a sermon on the Epiphany (Append. Serm. cxxxv): "The blessing that flowed from the Saviour's Baptism, like a mystic river, swelled the course of every stream, and filled the channels of every spring."

Reply to Objection 5: The blessing of the water is not essential to Baptism, but belongs to a certain solemnity, whereby the devotion of the faithful is aroused, and the cunning of the devil hindered from impeding the baptismal effect.



Whether plain water is necessary for Baptism?

Objection 1: It seems that plain water is not necessary for Baptism. For the water which we have is not plain water; as appears especially in sea-water, in which there is a considerable proportion of the earthly element, as the Philosopher shows (Meteor. ii). Yet this water may be used for Baptism. Therefore plain and pure water is not necessary for Baptism.

Objection 2: Further, in the solemn celebration of Baptism, chrism is poured into the water. But this seems to take away the purity and plainness of the water. Therefore pure and plain water is not necessary for Baptism.

Objection 3: Further, the water that flowed from the side of Christ hanging on the cross was a figure of Baptism, as stated above (A[3], ad 3). But that water, seemingly, was not pure, because the elements do not exist actually in a mixed body, such as Christ's. Therefore it seems that pure or plain water is not necessary for Baptism.

Objection 4: Further, lye does not seem to be pure water, for it has the properties of heating and drying, which are contrary to those of water. Nevertheless it seems that lye can be used for Baptism; for the water of the Baths can be so used, which has filtered through a sulphurous vein, just as lye percolates through ashes. Therefore it seems that plain water is not necessary for Baptism.

Objection 5: Further, rose-water is distilled from roses, just as chemical waters are distilled from certain bodies. But seemingly, such like waters may be used in Baptism; just as rain-water, which is distilled from vapors. Since, therefore, such waters are not pure and plain water, it seems that pure and plain water is not necessary for Baptism.

On the contrary, The proper matter of Baptism is water, as stated above (A[3]). But plain water alone has the nature of water. Therefore pure plain water is necessary for Baptism.

I answer that, Water may cease to be pure or plain water in two ways: first, by being mixed with another body; secondly, by alteration. And each of these may happen in a twofold manner; artificially and naturally. Now art fails in the operation of nature: because nature gives the substantial form, which art cannot give; for whatever form is given by art is accidental; except perchance when art applies a proper agent to its proper matter, as fire to a combustible; in which manner animals are produced from certain things by way of putrefaction.

Whatever artificial change, then, takes place in the water, whether by mixture or by alteration, the water's nature is not changed. Consequently such water can be used for Baptism: unless perhaps such a small quantity of water be mixed artificially with a body that the compound is something other than water; thus mud is earth rather than water, and diluted wine is wine rather than water.

But if the change be natural, sometimes it destroys the nature of the water; and this is when by a natural process water enters into the substance of a mixed body: thus water changed into the juice of the grape is wine, wherefore it has not the nature of water. Sometimes, however, there may be a natural change of the water, without destruction of species: and this, both by alteration, as we may see in the case of water heated by the sun; and by mixture, as when the water of a river has become muddy by being mixed with particles of earth.

We must therefore say that any water may be used for Baptism, no matter how much it may be changed, as long as the species of water is not destroyed; but if the species of water be destroyed, it cannot be used for Baptism.

Reply to Objection 1: The change in sea-water and in other waters which we have to hand, is not so great as to destroy the species of water. And therefore such waters may be used for Baptism.

Reply to Objection 2: Chrism does not destroy the nature of the water by being mixed with it: just as neither is water changed wherein meat and the like are boiled: except the substance boiled be so dissolved that the liquor be of a nature foreign to water; in this we may be guided by the specific gravity [spissitudine]. If, however, from the liquor thus thickened plain water be strained, it can be used for Baptism: just as water strained from mud, although mud cannot be used for baptizing.

Reply to Objection 3: The water which flowed from the side of Christ hanging on the cross, was not the phlegmatic humor, as some have supposed. For a liquid of this kind cannot be used for Baptism, as neither can the blood of an animal, or wine, or any liquid extracted from plants. It was pure water gushing forth miraculously like the blood from a dead body, to prove the reality of our Lord's body, and confute the error of the Manichees: water, which is one of the four elements, showing Christ's body to be composed of the four elements; blood, proving that it was composed of the four humors.

Reply to Objection 4: Baptism may be conferred with lye and the waters of Sulphur Baths: because such like waters are not incorporated, artificially or naturally, with certain mixed bodies, and suffer only a certain alteration by passing through certain bodies.

Reply to Objection 5: Rose-water is a liquid distilled from roses: consequently it cannot be used for Baptism. For the same reason chemical waters cannot be used, as neither can wine. Nor does the comparison hold with rain-water, which for the most part is formed by the condensing of vapors, themselves formed from water, and contains a minimum of the liquid matter from mixed bodies; which liquid matter by the force of nature, which is stronger than art, is transformed in this process of condensation into real water, a result which cannot be produced artificially. Consequently rain-water retains no properties of any mixed body; which cannot be said of rose-water or chemical waters.

Nadie,

Instead of assuming that everybody who fails to fall before your quote-floods is wrong-headed, why don't you say what, if anything, you don't accept from St. Thomas?

Nadie,

Instead of assuming that everybody who fails to fall before your quote-floods is wrong-headed, why don't you say what, if anything, you don't accept from St. Thomas?

What I wrote is very clear, don't twist what I wrote. It is you who reject St. Thomas's clear opposition to your theories on invincible ignorance and implicit faith. He and St. Alphonsus Ligouri and all the theologians before them, rejected your liberal erroneous theory that invincible ignorance is salvific, and your so-called "implicit faith".

At the very least be honest enough to admit that you reject St. Thomas and St. Alphonsus on those teachings.


ST. ALPHONSUS LIGOURI REJECTED IMPLICIT FAITH

St. Alphonsus: “See also the special love which God has shown you in bringing you into life in a Christian country, and in the bosom of the Catholic or true Church. How many are born among the pagans, among the Jews, among the Mohometans and heretics, and all are lost.” (Sermons of St. Alphonsus Liguori, Tan Books, 1982, p. 219)

St. Alphonsus: “If you are ignorant of the truths of the faith, you are obliged to learn them. Every Christian is bound to learn the Creed, the Our Father, and the Hail Mary under pain of mortal sin. Many have no idea of the Most Holy Trinity, the Incarnation, mortal sin, Judgment, Paradise, Hell, or Eternity; and this deplorable ignorance damns them.” (Michael Malone, The Apostolic Digest, p. 159.)


It’s interesting to consider that when the people who quote St. Alphonsus in favor of baptism of desire – and treat him as if he were infallible – are asked if they agree with his teaching here (that all who die as heretics, Jews, Muslims and pagans go to Hell), and they avoid the question like the plague. They avoid the question because, in this case, they do not share St. Alphonsus’ position. Rather, they believe that heretics, Jews, Muslims and pagans can be saved as heretics, Jews, Muslims and pagans.


One can see that, he condemned the modern day erroneous "teaching" which asserts that one can attain salvation in another religion or without faith in Christ and the Catholic Mysteries of Faith.

St. Alphonsus, quoted in Fr. Michael Muller’s The Catholic Dogma: “‘Some theologians hold that the belief of the two other articles - the Incarnation of the Son of God, and the Trinity of Persons - is strictly commanded but not necessary, as a means without which salvation is impossible; so that a person inculpably ignorant of them may be saved. But according to the more common and truer opinion, the explicit belief of these articles is necessary as a means without which no adult can be saved.’ (First Command. No. 8.).”

Notice that St. Alphonsus is explicitly discussing the concept of invincible ignorance.  He is explicitly addressing the question of whether souls who are “inculpably ignorant” of Our Lord and the Trinity can be saved, AND HE DENIES IT.  He affirms that only those who believe in these absolutely necessary mysteries of Catholic Faith (the Trinity and Incarnation) can be saved.  This is a very important quotation because the false teaching that souls can be saved in other religions is rampant in even Traditional circles, and is taught by the SSPX, SSPV, CMRI, etc.  These groups teach that explicit belief in the Trinity and the Incarnation is not necessary as a means without which no adult can be saved.



Not one saint held the liberal false teaching of “invincible ignorance,” the idea that ignorant non-Catholics can be saved in false religions or without belief in the Trinity and the Incarnation.   Here’s the quote from St. Alphonsus’ book, The History of Heresies.

St. Alphonsus, The History of Heresies, Refutation 6, #11, p. 457: “Still we answer the Semipelagians, and say, that infidels who arrive at the use of reason, and are not converted to the Faith, cannot be excused, because though they do not receive sufficient proximate grace, still they are not deprived of remote grace, as a means of becoming converted.  But what is this remote grace?  St. Thomas explains it, when he says, that if anyone was brought up in the wilds, or even among brute beasts, and if he followed the law of natural reason, to desire what is good, and to avoid what is wicked, we should certainly believe either that God, by an internal inspiration, would reveal to him what he should believe, or would send someone to preach the Faith to him, as he sent Peter to Cornelius.  Thus, then, according to the Angelic Doctor [St. Thomas], God, at least remotely, gives to infidels, who have the use of reason, sufficient grace to obtain salvation, and this grace consists in a certain instruction of the mind, and in a movement of the will, to observe the natural law; and if the infidel cooperates with this movement, observing the precepts of the law of nature, and abstaining from grievous sins, he will certainly receive, through the merits of Jesus Christ, the grace proximately sufficient to embrace the Faith, and save his soul.”

As we see, St. Alphonsus is clearly making reference to the teaching of St. Thomas Aquinas below, in which he denies that any soul who is ignorant of the Gospel can be saved.  Rather, if there is a person who is completely ignorant of the faith but who is of good will, God will make sure that he comes to a knowledge of the faith.  

St. Thomas Aquinas, De Veritate, 14, A. 11, ad 1: Objection- “It is possible that someone may be brought up in the forest, or among wolves; such a man cannot explicitly know anything about the faith.  St. Thomas replies- It is the characteristic of Divine Providence to provide every man with what is necessary for salvation… provided on his part there is no hindrance.  In the case of a man who seeks good and shuns evil, by the leading of natural reason, God would either reveal to him through internal inspiration what had to be believed, or would send some preacher of the faith to him…”

St. Thomas Aquinas, Sent. II, 28, Q. 1, A. 4, ad 4: “If a man born among barbarian nations, does what he can, God Himself will show him what is necessary for salvation, either by inspiration or sending a teacher to him.”

St. Thomas Aquinas, Sent. III, 25, Q. 2, A. 2, solute. 2: “If a man should have no one to instruct him, God will show him, unless he culpably wishes to remain where he is.”

In the Summa Theologica, St. Thomas further taught the truth that all men above reason are bound to know the principal mysteries of Christ for salvation with no exceptions for ignorance.

St. Thomas, Summa Theologica:  “After grace had been revealed, both the learned and simple folk are bound to explicit faith in the mysteries of Christ, chiefly as regards those which are observed throughout the Church, and publicly proclaimed, such as the articles which refer to the Incarnation, of which we have spoken above.”

Saint Thomas, Summa Theologica:  “And consequently, when once grace had been revealed, all were bound to explicit faith in the mystery of the Trinity.”

Therefore, St. Alphonsus and St. Thomas, like all of the fathers of the Church, rejected the modern heresy of “invincible ignorance” saving those who die as non-Catholics.  Their speculation on baptism of blood/desire only regarded those who believe in the Trinity and Incarnation (the most essential mysteries of Catholic faith).  And this point really shows the dishonesty of modern liberals, who like to quote St. Alphonsus and St. Thomas Aquinas on baptism of desire to somehow justify their heretical idea that members of false religions can be saved by “Invincible ignorance and implicit faith.”  

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More  quotes:

St. Alphonsus: “See also the special love which God has shown you in bringing you into life in a Christian country, and in the bosom of the Catholic or true Church.  How many are born among the pagans, among the Jews, among the Mohometans and heretics, and all are lost.”Sermons of St. Alphonsus Liguori, Tan Books, 1982, p. 219.)


In the great deluge in the days of Noah, all mankind perished, eight persons alone being saved in the Ark. In our days a deluge, not of water, but sins, continually inundates the earth, and out of this deluge very few escape. Scarcely anyone is saved. ( St. Alphonsus Liguori)

He who goes to Hell, goes of his own accord. Everyone who is damned, is damned because he wills his own damnation. (St. Alphonsus Liguori)

O ye atheists who do not believe in God, what fools you are! But if you do believe there is a God, you must also believe there is a true religion. And if not the Roman Catholic, which is it? Perhaps that of the pagans who admit many gods, thus they deny them all. Perhaps that of Mohammed, a religion invented by an impostor and framed for beasts rather than humans. Perhaps that of the Jews who had the true faith at one time but, because they rejected their redeemer, lost their faith, their country, their everything. Perhaps that of the heretics who, separating themselves from our Church, have confused all revealed dogmas in such a way that the belief of one heretic is contrary to that of his neighbor. O holy faith! Enlighten all those poor blind creatures who run to eternal perdition! (St. Alphonsus Liguori)

St. Alphonsus: “We must believe that the Roman Catholic Church is the only true Church; hence, they who are out of our Church, or if they are separated from it, cannot be saved.” (Saint Alphonsus Marie De Liguori, Instructions On The Commandments And Sacraments, G. P. Warren Co., 1846. Trans. Fr. P. M’Auley, Dublin, p. 57.)


4. St. Alphonsus: “How thankful we ought to be to Jesus Christ for the gift of faith! What would have become of us if we had been born in Asia, Africa, America, or in the midst of heretics and schismatics? He who does not believe is lost. This, then, was the first and greatest grace bestowed on us: our calling to the true faith. O Savior of the world, what would become of us if Thou hadst not enlightened us? We would have been like our fathers of old, who adored animals and blocks of stone and wood: and thus we would have all perished.” (Saint Alphonsus Maria De Liguori, Preparation for Death, unabridged version, p. 339.)