CathInfo.com

Terms are well understood and clearly defined by Catholic theologians.  Baptism they hold to be necessary by absolute necessity of means.  Not by necessity of precept, not by a relative necessity.

Nice try, but Pope St. Siricius is not speaking of only those who have the improper dispositions for the Sacrament, but clearly states that each and every one of those desiring Baptism would forfeit the Kingdom without the Sacrament, not just those who "lack perfect contrition".

“Therefore just as we say that the holy paschal observance is in no way to be diminished, we also say that to infants who will not yet be able to speak on account of their age or to those who in any necessity will need the holy stream of baptism, we wish succor to be brought with all celerity, lest it should tend to the perdition of our souls if the saving font be denied to those desiring it and every single one of them exiting this world lose both the Kingdom and life.”

Whoever should fall into the peril of shipwreck, the incursion of an enemy, the uncertainty of a siege or the desperation of any bodily sickness, and should beg to be relieved by the unique help of faith, let them obtain the rewards of the much sought-after regeneration in the same moment of time in which they beg for it. Let the previous error in this matter be enough; [but] now let all priests maintain the aforesaid rule, who do not want to be torn from the solidity of the apostolic rock upon which Christ constructed His universal Church."

You're only trying to "look under the hood" because you're trying to deny the absolute necessity of the Sacrament of Baptism for salvation (as defined as entry into the Kingdom, i.e. the Beatific Vision).

You're best off simply holding, as the Doctors did, that the necessity of Sacrament can be salvaged even in cases where it can be received in votum, where it's still the Sacrament of Baptism acting as the instrumental cause of salvation, operating through the votum to receive it.

Absolute Necessity of means refers to the fact that something is a sine qua non for something else, where something (in this case salvation) cannot be achieved by any other means.  Even the Catechism of St. Pius X answers that the Sacrament of Baptism is "absolutely necessary" for salvation.

Reply Obj. 4. The last objection has already been resolved: for it is called a necessary sacrament, not because without it a man cannot be saved, but because he is bound to it if he can, and neglecting it, he cannot be saved.


https://thecenturion1.wordpress.com/2024/01/01/st-bonaventure-on-those-who-receive-only-the-reality-of-baptism/

JoeZ,

Thank you for the quote. There is no doubt that among those who die during instruction before receiving baptism there would be - indeed, I would say the vast majority  - those who do not have the faith and heigh level of contrition (probably would need to be "perfect" contrition) to be justified by their vow or desire for the sacrament. To those indeed the sacrament would be necessary, as the sacrament of penance is necessary for those who have, say imperfect contrition for sins committed - the imperfect contrition is enough for the justification of the sacrament of penance, but not for the justification before receipt of the sacrament that comes by way of perfect contrition. Think about it: obviously someone who is justified in the sacrament of penance via an imperfect contrition didn't have perfect contrition before the sacrament.

I would say it is the same regarding baptism. There are those who come to the fount like those who come to the sacrament of penance with imperfect contrition: they would not justified without the sacrament. For them, the receipt of the sacrament is a necessity.

Pope Siricius speaks of infants, and the aforementioned are like infants in that the receipt of the sacrament is absolutely necessary for them, just as it is for infants. They are therefore spoken of collectively by the pope, and for both alike the sacraments are necessary. Remember the language in the Catechism of Trent:

This is consistent with what I am saying. If death is imminent for an adult, mercy says give the sacrament - they may be those who, as I have argued, lack the level of contrition or faith that would "avail them to grace and righteousness," and they would be in the same boat as the infant.

I see an argument against my position by saying that the Catechism implies that a BoD would apply to all catechumen in such circuмstances. But I don't think it can be read that way, and think my analogy to the sacrament of penance applies. As quoted in the op, the Council says that "This sacrament of penance, moreover, is necessary for the salvation of those who have fallen after baptism, as baptism itself is for those as yet not regenerated." The same necessity for justification: the actual receipt of the sacrament is necessary for those with imperfect contrition, and I would say the same for some catechumen who do have an imperfect contrition for their past sins. There are some catechumen, I would say, whose "intention and determination" is not perfect and requires the sacrament of baptism.

In sum, I do not think the quotes from Pope Siricius address general sacramental necessity, like Trent does, but a sacramental necessity for those in a certain situation, a dire circuмstance. You don't play "Russian Roulette" and hope those people have "perfect contrition," like you don't delay with infants.

A good quote and very helpful for thinking about this, but I don't see it as having the generality of Trent, or addressing generally the necessity of the sacraments. Pope Siricius is addressing a specific circuмstance in which baptism should not be delayed for adults, which is acknowledged and addressed also in the Catechism of Trent, which talks about BoD or justification by votum with contrition as well.

DR

Baptism Of Adults

With regard to those of adult age who enjoy the perfect use of reason, persons, namely, born of infidel parents, the practice of the primitive Church points out that a different manner of proceeding should be followed. To them the Christian faith is to be proposed; and they are earnestly to be exhorted, persuaded and invited to embrace it.