The Sunday Sermon Archive

Dear Friends,

Baptism was not unknown among the Judeans; they baptized the heathens who became members of the Old Testament one true Faith. But the Judeans themselves were not baptized. It was, however, a common belief that the right to baptize the Judeans was reserved to the future Messiah, and to the prophets immediately preceding Him. When St. John declared that he was neither Christ, nor Elias, nor the prophet, the ambassadors thought that by baptizing he had assumed a right which did not belong to him. Therefore they say: "Why, then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet?" St. John justifies himself in these words: "I baptize with water. He that shall come after me shall baptize you in the Holy Ghost and with fire." St. John's baptism was an empty sign. The baptism that Christ brought is not an empty sign but is a sacrament. That is, the Sacrament not only symbolizes but actually confers grace.

It is a dogma of the Church that: "After the promulgation of the Gospel, Baptism of water is necessary by a necessity of means in re or in desire." This is de fide. The Council of Trent states: "If anyone says that baptism is optional, that is, not necessary for salvation, let him be anathema." The Council of Trent continues: Justification "since the promulgation of the Gospel, cannot be effected except through the laver of regeneration or its desire. . ."

This last phrase has been and continues to be a stumbling block for many, especially for those who adhere to the condemned "Boston Heresy" promoted by Father Feeney. These wish to deny the ability of God's grace to justify a soul through martyrdom or desire.

Baptism of desire differs from the Baptism of water in the same way in which spiritual differs from actual Communion. If the desire for Baptism is accompanied by perfect contrition, we have the baptism of desire which forthwith justifies the sinner, provided, of course, that the desire is a true desire for the sacrament, i.e. that it implies a firm resolve to receive the Sacrament as soon as opportunity offers.

Perfect contrition effects immediate justification as is apparent from the case of David, that of Zachaeus, and our Lord's own words to one of the robbers crucified with Him on Calvary; "This day thou shalt be with Me in paradise." The Prophet Ezekiel assured the Old Testament Jews in the name of Jehovah: "If the wicked do penance for all his sins, . . . he shall live, and shall not die." In the New Testament our Lord Himself says of the penitent Magdalen: "Many sins are forgiven her, because she hath loved much." Since, however God has ordained Baptism as a necessary means of salvation, perfect contrition, in order to obtain forgiveness of sins, must include the desire of the Sacrament. "If any one love Me, he will keep My word, and My Father will love him, and We will come to him, and will make Our abode with him."

The most striking pronouncements of the Fathers is that of St. Ambrose's sermon on the death of the Emperor Valentinian II, who had died as a catechumen. He says: "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 before, he came to Italy, and expressed his intention to be baptized by me as soon as possible, and it was for this reason, more than for any other, that he hastened to me. Has he not, therefore, the grace which he desired? Has he not received that for which he asked? Surely, he received [it] because he asked [for it]."

St. Augustine repeatedly speaks of the power inherent in the desire for Baptism. "I do not hesitate to place the Catholic catechumen, who is burning with the love of God, before the baptized heretic . . . The centurion Cornelius, even before Baptism, was filled with the Holy Ghost, while Simon, after Baptism, was puffed up with an unclean spirit."

The command to receive the Baptism of water exists also for the catechumens and ceases to be binding only when there is impossibility. St. Augustine continues: "I find, that not only martyrdom for the sake of Christ may supply what was wanting of Baptism, but also faith and conversion of heart, if recourse can not be had to the celebration of the mystery of Baptism for want of time." St. Bernard invokes the authority of SS Ambrose and Augustine in support of his teaching that a man may be saved by the Baptism of desire if death or some other insuperable obstacle prevents him from receiving the baptism of water. The Popes decided many practical cases of conscience by this rule. Thus Innocent III unhesitatingly declared that a certain deceased priest, who had never been baptized, had undoubtedly obtained forgiveness of original sin and reached Heaven, and that the sacrifice of the Mass might be offered up for the repose of his soul.

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