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Post  MRyan Sat Jan 08, 2011 2:14 pm

THE ONE MEDIATOR

FATHER HUMPHREY, S.J.

PP 94-96
(http://www.archive.org/stream/theonemediatoror00humpuoft/theonemediatoror00humpuoft_djvu.txt)

Other effects of baptism may be considered in connection with its necessity.

Baptism is not merely a spiritual privilege, and of counsel, it is of obligation and precept. The obligation to receive it is founded on the command of Christ, when He sent His Apostles to teach and baptize all nations. Baptism is, moreover, necessary to salvation, not only as it is of precept, but also as it is a means towards salvation as its end. In the case of infants, actual reception of baptism is necessary in order to their salvation (except in the case of those who are martyred), since infants are incapable of those acts, by which they might otherwise, co-operating with an actual grace, be placed in that state of sanctifying grace, which is the necessary counterpart as it is the earnest and pledge of a future state of beatific glory.

In the case of adults, this necessary state of grace is possible previous to their actual reception of sacramental baptism. Adults may come to that sacrament already justified. They are capable of an act of perfect charity, or of an act of perfect contrition. That act is an act of perfect charity as it bears relation to the sin from which it is a turning towards God. This turning is an effect of which the Holy Ghost is the principal cause. It is a result of His operation along with the sinner s co-operation. It produces the principal effect of sacramental baptism. That effect is an infusion of sanctifying grace, as that grace is remissive of the sin which it finds in the soul. This infusion of grace as remissive of sin suffices, therefore, for salvation, when the adult is hindered from actual reception of the Sacrament of Baptism. He who said, " Unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God," and " He that believeth and is baptized shall be saved," said also, " He that hath My commandments, and keepeth them, he it is that loveth Me, and he that loveth Me shall be loved by My Father, and I will love him ".

An act of perfect charity, as it is an act of perfect conformity of will with the divine will, and thus includes sub mission to every command of Christ, contains an at least implicit desire of that sacramental baptism, actual reception of which is prescribed by the command of Christ.

Moreover, an act of perfect charity includes desire of baptism also inasmuch as by sacramental baptism alone can certain supernatural effects be produced. Perfect charity implies desire of all supernatural effects for God’s glory caused by the soul s salvation and sanctification.

Hence an act of perfect charity which, as it regards sin, is an act of perfect contrition when made previous to baptism, is called the baptism of desire. As caused by the operation of the Holy Ghost, it is also called Baptisma Flaminis, the Baptism of the Spirit. It is so called to distinguish it from Baptisma fluminis, the Baptism of water and the Holy Ghost. This alone is sacramental, and as a sacramental cause produces certain proper sacramental effects.

A third kind of baptism is Baptisma sanguinis, the Baptism of blood. This is martyrdom, suffered for the sake of Christ by an unbaptized person. It effects remission of all sin, original and actual, and not only of all guilt, but also of all punishment due for sin. "He that loseth his life for My sake," said Jesus, "shall find it."

MRyan
MRyan

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