CATHOLIC - 3 Kinds of Baptism

Every Truth without exception, and whoever may utter it, is from the Holy Ghost.

(Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, SUMMA THEOLOGICA, I-II, 109, 1, Reply to Objection 1.)

Dearly Beloved in Christ,

Over the years, a question has persistently arisen as to whether or not there are or are not three different kinds of Baptism.

Historically, most Priests and Prelates, with a few exceptions, never had need for their own library because, before Synod Vatican 2, whatever place at which they lived, at least in the United States, usually had its own library, whether it was a Seminary, a Monastery, a Religious House, a Rectory, an Episcopal Residence, a Hospital, a University, a College, etc.

But since Synod Vatican 2, most of those libraries have been either sold off or thrown in the garbage, along with the Altar, Tradional Vestments, Altar Stones, Statues, Stations of the Cross, Crucifixes, Traditional Missals and Rituals, etc.

This explains why many "Catholic Traditional" Clergy of both the Episcopal and Priestly ranks, do not have their own personal libraries. What this means in practical terms is that when various questions arise, such Clergy are at a great disadvantage because they have little, if any, source material to which to refer.

This also explains why a fellow Brother Bishop has approached Us recently about the subject of the three different kinds of Baptism.

Having researched this subject within the obvious limits of Our library, below please find the results.

It is Our hope and prayer that this will help to clarify what has become one reason for so much confusion for so many Catholics, Clergy, Religious and Laity.

God bless you!

In the Holy Hearts of Jesus and Mary,

Editor

3 Kinds of Baptism

Introduction

The Fathers of the Christian Catholic Church (We use the term "Christian Catholic" because "Christian Protestants" tend to mislead unsuspecting people by calling themselves only "Christian", as if they have an exclusive right to the use of the term "Christian", while very conveniently dropping the term "Protestant", as if they are ashamed of their own history!), as well as Christian Catholic Theologians, frequently divide Baptism into three kinds.

1) Baptism of Water (Baptismus Aquæ or Baptismus Fluminis).
2) Baptism of Repentance or Desire (Baptismus Flaminis).
3) Baptism of Blood (Baptismus Sanguinis).

However, only Baptism of Water (Baptismus Aquæ or Baptismus Fluminis) is a real Sacrament.

This means that both Baptism of Repentance or Desire (Baptismus Flaminis) and Baptism of Blood (Baptismus Sanguinis) are called Baptism by way of an analogy. In other words, these last two "are like the Baptism of Water, not, indeed, in the nature of a Sign [of the Sacrament], but in the [primary] Baptismal effect [i.e. Baptismal Grace. Baptismal Grace is, in turn, the cause of the effects of the remission of: Original Sin, mortal sin, and, depending upon the intensity of the subjective disposition of the recipient, venial sin along with temporal punishment due to sin under certain conditions]. Consequently they are not Sacraments" (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, III, 66, 11, Reply to Objection 2; emphasis added).

Why? Because both Baptism of Repentance or Desire (Baptismus Flaminis) and Baptism of Blood (Baptismus Sanguinis), just as Baptism of Water (Baptismus Aquæ or Baptismus Fluminis), have the power to cause the principal effect of Baptism, namely, Baptismal Grace which is, in turn, the cause of the effect of the remission of Original Sin, mortal sin, and, depending upon the intensity of the subjective disposition of the recipient, venial sin along with temporal punishment due to sin under certain conditions, as explained below.

Those under the Age of Reason are unable to receive the Baptism of Repentance or Desire (Baptismus Flaminis).

Definitions

Being - being[ens] tells us that a thing is a reality, but it does not tell us what kind of a reality a specific thing is [esse].

Essence - essence tells us what a thing is [esse], i.e. what kind of a reality a specific thing is [esse]. Since there is no being[ens] that is not a something, otherwise it would not be a being[ens], every being[ens] must have an essence.Essence answers the question: "Whatis [esse] the thing?" Thus, essence must conform to the strict definition of the nature of the reality. The essence must indicate, therefore, the genus and speciesof the reality.

Genus - the sum of the constituent parts that are common to two or more species, abstracting from their specific differences.

Metaphysical Essence - that which a thing does-its nature.In other words, the metaphysical essence of a specific thing consists in the specific effect(s) of that specific thing, but only within the limits of the being [ens] of that specific thing, which is to say within the limits of the ontological essence of that specific thing which becomes the specific cause of said specific effect(s). In Anglo-Saxon English it is simply what the ontological essence of a specific being [ens] (thing) does.

Ontological Essence - that which makes a specific thing to be what it is [esse]-its being[ens]. In other words, the ontological essence of a specific thing is that which makes that specific thing to be[esse] what that specific thing is [esse] and without which that specific thing would not be[ens] that specific thing.

Species - that to which a substance belongs; the specific or exclusive essence known to be common to many.

Substance - something which exists per se, by itself, that is something which does not require a subject in which to inhere in order to exist. It is the opposite of physical accidents or realities which, in order to exist, do of their own nature, require a subject in which to inhere and which they modify.

The Ontological Essence and the
Metaphysical Essence of the Sacrament of Baptism

Jesus Christ, the Eternal High Priest, perfectly instituted the Ontological Essence and the Metaphysical Essence of the Holy Sacrifice of the Mass, as well as the Ontological Essence and the Metaphysical Essence of each of the Seven Sacrament Sacraments, including the Sacrament of Baptism.

The Ontological Essence and
Metaphysical Essence of the 3 Kinds of Baptism

The Essences of the Baptism of Water
Baptismus Aquæ or Baptismus Fluminis

The ontological essence of the Baptism of Water (Baptismus Aquæ or Baptismus Fluminis) is the proper, i.e. valid, matter, form and intention of the Sacrament of Baptism as it is found in the ancient and approved Liturgical Rites, whether of the East or the West, of the Catholic Church before Synod Vatican 2, e.g. the primary pre-Synod Vatican 2 Western Rite is The Ancient Roman Rite, which effects the valid administration of the Sacrament of Baptism of Water when administered in a serious way, i.e. not done by actors, whether on a stage, or in a movie, or on a television program, or in some other similar way, or as part of an explanation of the Sacrament of Baptism, etc.

Baptism by Water in Danger of Death

In danger of death, the Baptizer can be any living, rational person, excluding the Catechumen (the one to be Baptized), who correctly administers the Baptism of Water by using the proper matter, form and intention as required by the Christian Catholic Church for the validity of the Sacrament.

The Solemn Administration of
the Sacrament of the Baptism of Water
Baptismus Aquæ or Baptismus Fluminis

The ordinary or solemn administration of the Sacrament of the Baptism of Water is called "Solemn Baptism" because it is administered by a Cleric who has validly received the Sacrament of the Priesthood or the Sacrament of the Episcopacy who wears the various vestments required by the pre-Vatican 2 Catholic Traditional Western Rite, the primary Liturgical Rite in the West being called The Ancient Roman Rite.

Before the Solemn administration of the Sacrament of the Baptism of Water according to The Ancient Roman Rite, the room where the "Solemn Baptism" will take place (before Synod Vatican 2 this was done in the room called the "Baptistry" in Churches and Chapels, but today, during this period known as Catacombs III, most Catholic Traditional Clergy do not have Church buildings, although a few have Chapels) must be properly prepared, and the various items used at the correct time and in the proper way according to the Catholic Traditional Rite. For example, this would include everything to be found in the Pontificale Romanum or the Rituale Roman(depending upon whether it is a Prelate or a Priest who Solemnly administers Baptism) of The Ancient Roman Rite.

This would include such things as:

1) A table with a white cloth covering it and on which is set some of the required items.
2) The Baptismal Water, which should have already been made by the Prelate or Priest according to the prescribed Rite found in the pre-Vatican 2 Rituale Roman.
3) The O.S. - Oleum Sanctum (Holy Oil); a.k.a. Oleum Catechumenorum (Oil of Catechumens).
4) The S.C. - Sacro Chrismate (Sacred Chrism; a.k.a. Oil of Chrism; a.k.a. Holy Chrism).
5) The salt.
6) The candle.
7) The white robe.
8) All of the other required items, including such things as the correct vestments for the Prelate or Priest, the Altar Servers, etc., which were usually set out in the Sacristy before Synod Vatican 2.

The administer of the Sacred Sacrament vests in strict conformity to the requirements of the pre-Vatican 2 Pontificale Romanum (used by Western Rite Prelates), or of the pre-Vatican 2 Rituale Roman(used by Western Rite Priests). He administers the Sacrament of the Baptism of Water in an exact and precise conformity to the rubrics and prayers found in the said Pontificale or the said Rituale. This Solemn Baptism of Water is done in the presence of two Sponsors, commonly called the "Godfather" and "Godmother", or Witnesses, who are usually accompanied by the biological Parents (if an Infant or Child Baptism), and/or various relatives and friends of the one to be Baptized.

Catechumens must needs meet certain conditions
for the valid reception of the Sacrament of the Baptism of Water:

1) All Catechumens, even the youngest infants, must not have already been previously validly Baptized.
2) All Adult Catechumens must have at least an habitual intention (an intention which was consciously made at some point in time in the past and which intention has never been changed, but which intention may not have been consciously renewed recently), i.e. an habitual desire, to receive the Sacrament of the Baptism of Water, along with all of the concomitant effects of this Sacrament.
3) All Adult Catechumens must have an inner disposition which must include:
    a) At least the theological Virtue of Faith ("He that believeth and is Baptized, shall be saved" [Mark 16:16]).
    b) Sorrow for all of the actual sins (mortal and venial sins) which they had committed up to that time ("Do penance, and
        be Baptized every one of you in the name of Jesus Christ, for the remission of your sins; and you shall receive the Gift of
        the Holy Ghost" [Acts 2:38]).
4) All Catechumens who have reached the Age of Reason must have been properly prepared to receive the Sacrament of the Baptism of Water by learning the basic Truths, especially the dogmas, of the Christian Catholic Faith and have memorized at least all of the prayers found in an approved pre-Vatican 2 First Communion Catechism for Children, or an approved pre-Vatican 2 Adult Convert Catechism, especially the basic prayers, and understand what each of the Seven Sacraments are and what the Holy Sacrifice of the Mass, and finally, what is expected of them after they become Baptized and thus members of the Christian Catholic Church, a.k.a. the Catholic Church. (A dispensation can be granted by the Ordinary [Bishop of the Diocese] for a serious reason for this 4^th requirement. No Prelate has the power, authority, or jurisdiction to grant a dispensation for any or all of the first three requirements, except for a Catechumen of any age who is in danger of death.)

The metaphysical essence of the Baptism of Water (Baptismus Aquæ or Baptismus Fluminis), as the direct and immediate result of the proper, i.e. valid, use of the valid matter, form and intention traditionally used in the administration of the Sacrament of Baptism according to a valid ancient and approved Liturgical Rite of the Catholic Church before Synod Vatican 2:

1) works ex opere operato;
2) causes Baptismal Grace which:
   a) remits Original Sin;
   b) remits any and all previous mortal sins;
   c) remits any and all previous venial sins according to the intensity of the subjective disposition;
   d) remits all eternal punishments in Hell;
   e) remits whatever temporal punishments may have accrued due to Actual sins according to the intensity of the
       subjective disposition. (Original Sin does not accrue temporal punishment because it is inherited from Adam);
3) bestows Sanctifying Grace;
4) imprints an indelible character or mark on the soul of the recipient which can never be effaced;
5) makes the newly Baptized person a Redeemed Child of God;
6) makes the newly Baptized person a member of the Catholic Church and eligible for all benefits to be derived therefrom;
7) becomes the gateway to all of the other Sacraments of the Catholic Church;
8) makes the newly Baptized person an official member of the Kingdom of Heaven.

The Administration of
The Sacrament of the Baptism of Water
Baptismus Aquæ or Baptismus Fluminis
In Non-Catholic Churches, etc.

Those who are Baptized in other than the Christian Catholic Church, whether it be a schismatic and/or heretical church, e.g. a Christian Protestant church, or some other church or organization, etc., are automatically Baptized, at the very least,conditionally, (including what the Ritual calls the supplying of the ceremonies of the Rite), after they have become a Catechumen of the Catholic Church and a candidate for the reception of the Solemn Administration of the Sacrament of Baptism, i.e. the Baptism of Water (Baptismus Aquæ or Baptismus Fluminis) because all Baptismal ceremonies, of whatsoever kind, by whoever, are always suspect of being invalid because of the defect of the lack of the use of the valid form and intention as required by the Catholic Church.

The Essences of the Baptism of Repentance or Desire (Baptismus Flaminis)

The ontological essence of the Baptism of Repentance or Desire (Baptismus Flaminis), which is called the Sacrament of the Catechumen by Bishop Saint Augustine [ Seven Books On Baptism, Against the Donatists [ c. 400 A.D.], Book IV, Chapter 21, ¶ 29], is the Catechumen's Faith in Christ which causes acts of Perfect Charity, whichPerfect Charityis a pure love of God, and which, in turn, elicits a Perfect Contrition of the heart for all of the past actual sins of the Catechumen, all of which generate the explicit, or, at least, an implicit, desire (in voto; votum Baptismi)for the Sacramental Baptism of Water when the administration of the Sacrament of the Baptism of Water (Baptismus Aquæ or Baptismus Fluminis) is prevented, not by contempt for the Christian Catholic Religion, but by the necessity of the moment, to the exclusion of the exercise of the Heroic Virtue of Martyrdom, performed by an unbaptized person, which is the patient bearing of a violent death, or of an assault which, of its nature, leads to physical death by Martyrdom because of the Martyr's Confession of the Christian Catholic Faith, or because of the Martyr's practice of one or more Christian Catholic Virtues.

The metaphysical essence of the Baptism of Repentance or Desire (Baptismus Flaminis):

1) works ex opere operantis;
2) causes Baptismal Grace which:
    a) remits Original Sin;
    b) remits any and all previous mortal sins;
    c) remits any and all previous venial sins according to the intensity of the subjective disposition;
    d) remits all eternal punishments in Hell;
    e) remits whatever temporal punishments may have accrued due to Actual sins according to the intensity of the subjective
        disposition. (Original Sin does not accrue temporal punishment because it is inherited from Adam);
3) bestows Sanctifying Grace;
4) makes the newly Baptized person an unofficial member of the Kingdom of Heaven, like a permanent visitor with an immigration visa which will never expire for all eternity;

The Essences of the Baptism of Blood (Baptismus Sanguinis)

The ontological essence of the Baptism of Blood (Baptismus Sanguinis) is the Catechumen's Faith in Christ which causes acts of Perfect Charity, whichPerfect Charityis a pure love of God, and which, in turn, elicits a Perfect Contrition of the heart for all of the past actual sins of the Catechumen, all of which generate the explicit, or, at least, an implicit, desire (in voto; votumBaptismi)for the Sacramental Baptism of Water when the administration of the Sacrament of the Baptism of Water (Baptismus Aquæ or Baptismus Fluminis) is prevented, not by contempt for the Christian Catholic Religion, but by the necessity of the moment, which consists in the exercise of the Heroic Virtue of Martyrdom, performed by an unbaptized person, which is the patient bearing of a violent death, or of an assault which, of its nature, leads to physical death by Martyrdom because of the Martyr's Confession of the Christian Catholic Faith, or because of the Martyr's practice of one or more Christian Catholic Virtues.

The metaphysical essence of the Baptism of Blood (Baptismus Sanguinis):

1) works ex opere operantis;
2) also works quasi ex opere operato because it is an objective confession of the Catholic Faith.
3) causes Baptismal Grace which:
    a) remits Original Sin;
    b) remits any and all previous mortal sins;
    c) remits any and all previous venial sins according to the intensity of the subjective disposition;
    d) remits all eternal punishments in Hell;
    e) remits whatever temporal punishments may have accrued due to Actual sins according to the intensity of the subjective
        disposition. (Original Sin does not accrue temporal punishment because it is inherited from Adam);
4) bestows Sanctifying Grace;
5) makes the newly Baptized person an unofficial member of the Kingdom of Heaven, like a permanent visitor with an immigration visa which will never expire for all eternity;
6) gives the Martyr the special Crown of Martyrdom to wear for all eternity in Heaven which only Martyrs are permitted to wear. This Crown of Martyrdom is also worn in Heaven by all of the Martyrs who have been Baptized by the Baptism of Water (Baptismus Aquæ or Baptismus Fluminis).

Summary

It is the teaching of the Catholic Church that when Baptism of Water (Baptismus AquæorBaptismus Fluminis) becomes a physical or moral impossibility, eternal life may be obtained by the Baptism of Repentance or Desire (Baptismus Flaminis) or by the Baptism of Blood (Baptismus Sanguinis), under certain conditions.

Baptism of Repentance or Desire (Baptismus Flaminis)

Baptism of Repentance or Desire (Baptismus Flaminis) is the Catechumen's Faith in Christ which causes acts of Perfect Charity, whichPerfect Charityis a pure love of God, and which, in turn, elicits a Perfect Contrition of the heart for all of the past actual sins of the Catechumen, all of whichgenerate the explicit, or, at least, an implicit, desire (in voto; votumBaptismi)for the Sacramental Baptism of Water when the administration of the Sacrament of the Baptism of Water (Baptismus Aquæ or Baptismus Fluminis) is prevented, not by contempt for the Christian Catholic Religion, but by the necessity of the moment, to the exclusion of the exercise of the Heroic Virtue ofMartyrdom, performed by an unbaptized person, which is the patient bearing of a violent death, or of an assault which, of its nature, leads to physical death by Martyrdom because of the Martyr's Confession of the Christian Catholic Faith, or because of the Martyr's practice of one or more Christian Catholic Virtues.

Flaminis

The root word for Flaminis is obviously the Latin word flamen. It is used because Flamen is a name used for God the Holy Ghost. Apparently this led to the historical term Baptism of the Holy Ghost which was apparently first employed in the 3^rd Century by the anonymous author of the book which is entitled De Rebaptismate.

But is the term Baptism of the Holy Ghost really orthodox? Is it possible that this term is heretical, or at least suspected of being heretical? No. Why? Because one of the special Offices of God the Holy Ghost is to function as the efficient cause (in Scholastic Philosophy an efficient cause is that which is able to produce its own effect[s]) of certain effects in the twin powers of the Soul, to wit:

1) To impress upon the first power of the Soul, the intellect, a knowledge and understanding of God which is sufficient to cause the second power of the Soul, the will, to move the heart to love God, frequently with great effusion.

2) To cause the first power of the Soul, the intellect, to realize how heinous sin is, namely an abomination in the sight of God, as well as a conscious realization of the Soul's involvement in, and responsibility for, the horrible agony, the terrible pain, the unmitigated sufferings, as well the death of Jesus Christ, as the Redeemer of the Souls of many, upon the Altar of the Cross on Calvary which thereby moves the second power of the Soul, the will, to elicit Contrition for all sin.

In Voto - VotumBaptismi

Please do not misunderstand what is meant by the term desire or in voto or votum Baptismi.

The Roman Catholic Church teaches: "But, though He died for all, yet do not all receive the benefit of His death, but those only unto whom the merit of His passion is communicated. For as in truth men, if they were not born propagated of the seed of Adam, would not be born unjust,-seeing that, by that propagation, they contract through him, when they are conceived, injustice as their own,-so, if they were not born again in Christ, they never would be justified; seeing that, in that new birth, there is bestowed upon them, through the merit of His passion, the grace whereby they are made just. For this benefit the Apostle exhorts us, evermore to give "thanks to God the Father, Who hath made us worthy to be partakers of the lot of the Saints in light: Who hath delivered us from the power of darkness, and hath translated [transformed] us into the kingdom of the Son of His love, In Whom we have redemption through His blood, the remission of sins" [Colossians Chapter 1:12-14] (Council of Trent, Session VI, Monday, April 8, 1546 A.D., Chapter 3).

"By which words, a description of the Justification of the impious is indicated,- as being a translation [transformation], from that state wherein man is born a child of the first Adam, to the State of Grace, and of the adoption of the Sons of God, through the second Adam, Jesus Christ, our Saviour. And this translation [transformation], since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire[in voto; votum Baptismi] thereof, as it is written - 'unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God' [John 3:5]" (Council of Trent, Session 6, Monday, January 13, 1547 A.D., Decree on Justification, Chapter IV, A Description Is Introduced of the Justification of the Impious, and of the Manner Thereof under the Law of Grace; emphasis added).

Thus, the Council of Trent teaches that Justification can not be obtained, since the promulgation of the Gospel, without the washing of regeneration "or the desire [in voto; votum Baptismi] thereof."

Yet, by in voto - votumBaptismi, the Council of Trent does not mean a simple desire of receiving Baptism, or even a resolution to do so. Rather, by in voto - votumBaptismi it means an act of Perfect Charity from which springs Perfect Contrition, including, at least implicitly, the will to do all things necessary for salvation and thus especially to receive the Sacrament of Baptism

Proof for Baptism of Repentance or Desire
(Baptismus Flaminis) from Sacred Scripture

You will find proof that the Baptism of Repentance or Desire (Baptismus Flaminis), just as the Baptism of Water (Baptismus Aquæ or Baptismus Fluminis), causes the principal effect of Baptism, namely, the remission of sin, from the words of Christ Himself.

First, recall how Christ had declared the necessity of Baptism:

"3:5 Jesus answered: Amen, amen I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God" (John 3:5).

Then also recall how, after first having declared the necessity of Baptism, Christ then promised Justifying Grace for Acts of Charity or Perfect Contrition in these Scriptures:

"He that hath My Commandments, and keepeth them; he it is that loveth Me. And he that loveth Me, shall be loved of My Father: and I will love him, and will manifest Myself to him" (John 14:21).

"Jesus answered, and said to him: 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." (John 14:23).

Because these Scripture texts declare that Justifying Grace is bestowed on account of Acts of Perfect Charity which begets Perfect Contrition, it is evident that these acts provide for the principal effect of Baptism, namely Baptismal Grace which effects the remission of sins.

Proof for Baptism of Repentance or Desire (Baptismus Flaminis)
from the Fathers of the Catholic Church

Patriarch Saint Ambrose
De Obitu Valentiniani Consolatio

Valentinian II, a.k.a. Flavius Valentinianus [b. in Gaul, c. 371 A.D. - d. murdered at Vienne, Dauphiny, Gaul, on orders from Arbogast, who had him assassinated on Friday, May 15, 392 A.D.], Co-Emperor in the West while the Emperor Gratian ruled in the East from 375 A.D. to 383 A.D., and Magnus Maximus who controlled most of the West. Valentinian II ruled Italy from 375 A.D. - 392 A.D., or rather his Mother, Justina, ruled Italy, from Milan, Italy, where Valentinian II lived with her. He was the Son of Valentinian I, a.k.a. Flavius Valentinianus, [b. at Cibalis (probably Mikanovici), Pannonia, Hungary, of humble Parents, in 321 A.D. - d. at Bregetio, near Pressburg, Monday, November 17, 375 A.D.], Emperor of the West [364 A.D. - 375 A.D.], and of his second Wife Justina, who was a Sicilian.

After the death of his Mother, Justina, Valentinian II abandoned the heresy of Arianism and became a Catechumen in the Catholic Church. He invited Patriarch Saint Ambrose [b. in Gaul, possibly at Trier, Arles, or Lyons in 340 A.D. - d. at Milan, Italy on Friday, April 4, 397 A.D.], Patriarch of Milan [374 A.D. - Friday, April 4, 397 A.D.], to come to Gaul to administer the Sacrament of Baptism to him, but he was murdered before he could receive the Sacrament of Baptism.

His body was taken to Milan, Italy, where Patriarch Saint Ambrose preached his funeral oration, De Obitu Valentiniani Consolatio (Consolation on the Death of Valentinian, ¶ 51 and ¶ 53), in which he clearly teaches the doctrine of the Baptism of Repentance or Desire (Baptismus Flaminis). (Found in Jacques Paul Migne [b. Saint-Flour, France on Saturday, October 25, 1800 - d. Paris, France on Sunday, October 24, 1875], Patrologiæ Latinæ Cursus Completus, published in 221 volumes [1862 - 1864], XVI).

During his Sermon, Patriarch Saint Ambrose asks the rhetorical question, concerning the Emperor Valentinian II: "Did he not obtain the Grace which he desired? Did he not obtain what he asked for? Certainly he obtained it because he asked for it."

Bishop Saint Augustine
On Baptism, Book IV, Chapter 21, ¶ 29

"With regard to the objection brought against [Saint] Cyprian [of Carthage], that the Catechumens who were seized in Martyrdom, and slain for Christ's name's sake, received a crown even without Baptism, I do not quite see what it has to do with the matter, unless, indeed, they urged that heretics could much more be admitted with Baptism to Christ's Kingdom, to which Catechumens were admitted without it, since He Himself has said: 'unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God' [John 3:5]."

"Now, in this matter I do not hesitate for a moment to place the Catholic Catechumen, who is burning with love for God, before the Baptized heretic; nor yet do We thereby do dishonor to the Sacrament of Baptism which the latter has already received, the former not as yet; nor do We consider that the Sacrament of the Catechumen is to be preferred to the Sacrament of Baptism, when We acknowledge that some Catechumens are better and more faithful than some Baptized persons."

"For the Centurion Cornelius [Acts 10:1], before Baptism, was better than Simon ['a magician', Acts 8:9], who had been Baptized. For Cornelius, even before his Baptism,had 'received the Holy Ghost' [Baptism of Repentance or Desire (Baptismus Flaminis), Acts 10:47]. Simon [the magician], even after Baptism, was puffed up with an unclean spirit [Acts 8:23]"

"Cornelius, however, would have been convicted of contempt for so Holy a Sacrament, if, even after he had received the Holy Ghost, he had refused to be Baptized. But when he was Baptized, he received in no wise a better Sacrament than Simon. But the different merits of the men were made manifest under the equal holiness of the same Sacrament. So true is it that the good or ill deserving of the recipient does not increase or diminish the holiness of Baptism."

"But as Baptism is wanting to a good Catechumen to his receiving the Kingdom of Heaven, so true conversion is wanting to a bad man, though Baptized. For He who said: 'unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God' [John 3:5], also said Himself: 'For I tell you, that unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the Kingdom of Heaven' [Matthew 5:20]."

"So that the Catechumens might not feel secure in their justice, it is written, 'unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God' [John 3:5]. And again, so that the Baptized might not feel secure in their injustice, just because they had received Baptism, it is written, 'unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the Kingdom of Heaven' [Matthew 5:20]."

"The one was too little without the other; the two make perfect the heir of that inheritance. As, then, we ought not to belittle a man's justice, which begins to exist before he is joined to the Church,as the justice of Cornelius began to exist before he was in the Body of Christian men, which justice was not thought worthless, or 'an angel of God' [Acts 10:3] would not have said to him: 'Thy prayers and thy alms are ascended for a memorial in the sight of God' [Acts 10:4], nor did it yet suffice for his obtaining the Kingdom of Heaven, or he would not have been told 'now send men to Joppe, and call hither one Simon, who is surnamed Peter' [Acts 10:5]."

"So neither ought we to belittle the Sacrament of Baptism, even though it has been received outside the Church. But since it is of no avail for salvation unless he who has Baptism indeed in full perfection be incorporated into the Church, correcting also his own depravity, let Us therefore correct the error of the heretics, that We may recognize what in them is not their own but Christ's."

Bishop Saint Augustine
On Baptism, Book IV, Chapter 22, ¶ 30

"That the place of Baptism is sometimes supplied by Martyrdom is supported by an argument by no means trivial, which the Blessed Cyprian adduces from the thief, to whom, though he was not Baptized, it was yet said: 'Amen I say to thee, this day thou shalt be with Me in Paradise' [Luke 23:43]."

"On considering which, again and again, I find that not only Martyrdom for the sake of Christ [i.e. Baptism of Blood (Baptismus Sanguinis)] may supply what was wanting of Baptism, but also Faith and conversion of heart [i.e. Baptism of Repentance or Desire (Baptismus Flaminis)], if recourse may not be had to the celebration of the Mystery of Baptism [by water] for want of time. For neither was that thief crucified for the name of Christ, but as the reward of his own deeds. Nor did he suffer because he believed, but he believed while suffering [repentance]."

"It was shown, therefore, in the case of that thief, how great is the power, even without the visible Sacrament of Baptism, of what the Apostle says: 'For, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation' [Romans 10:10]. But the want is supplied invisiblyonlywhen the administration of Baptism is prevented, not by contempt for Religion, but by the necessity of the moment."

"For much more in the case of Cornelius and his friends, than in the case of that robber, might it seem superfluous that they should also be Baptized with water, seeing that in them the Gift of the Holy Ghost, which, according to the testimony of Holy Scripture, was received by other men only after Baptism, had made itself manifest by every unmistakable sign appropriate to those times when they spoke with tongues. Yet they were Baptized [by water - Acts 10:47], and for this action We have the authority of an Apostle as the warrant."

"Therefore, if it happens that, before Baptism, a person has advanced, through the workings of a pious heart, to spiritual understanding, which is God's own means for spiritually working a man's dedication to Himself, that person should avoid the temptation to despise the Sacrament of Baptism which washes the visible body, as a visible sign of the washing of the invisible soul, and which is administered by the hands of the Priest."

"Nor do I conceive that the function of Baptizing was assigned to John, so that it should be called John's Baptism, for any other reason except that the Lord Himself, Who had appointed it, in not disdaining to receive the Baptism of His servant, might consecrate the path of Humility, and show most plainly by such an action how high a value was to be placed on His own Baptism, with which He Himself was afterwards to Baptize."

"For Christ saw, like an excellent physician of eternal salvation, that overweening pride would be found in some, who, having made such progress in the understanding of the Truth and in integrity of character, that they would not hesitate to place themselves, both in life and knowledge, above many that were Baptized, would think it was unnecessary for them to be Baptized, since they felt that they had attained a frame of mind to which many that were Baptized were still only endeavoring to raise themselves" (Bishop Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, a protégé of Patriarch Saint Ambrose, Seven Books On Baptism, Against the Donatists [ c. 400 A.D.], Book IV, Chapter 21, ¶ 29 and Book IV, Chapter 22, ¶ 30; emphasis added).

Proof from the Magisterium

Council of Trent

Please consider how this doctrine has been set forth clearly by the Council of Trent which teaches that Contrition is sometimes perfected by Charity, and thus reconciles a person to God who has attained the Use of Reason, before the Sacrament of Penance is received by this same person.

"Contrition, which holds the first place amongst the aforesaid acts of the penitent, is a sorrow of mind, and a detestation for sin committed, with the purpose of not sinning for the future. This movement of Contrition was at all times necessary for obtaining the pardon of sins; and, in one who has fallen after Baptism, it then at length prepares for the remissions of sins, when it is united with confidence in the Divine Mercy, and with the desire of performing the other things which are required for rightly receiving this sacrament. Wherefore the holy Synod declares, that this Contrition contains not only a cessation from sin, and the purpose and the beginning of a new life, but also a hatred of the old, agreeably to that saying; Cast away from you all your iniquities, wherein you have transgressed, and make to yourselves a new heart and a new spirit. And assuredly he who has considered those cries of the saints; To thee only have I sinned, and have done evil before thee, I have laboured in my groaning, every night I will wash my bed, I will recount to thee all my years, in the bitterness of my soul, and others of this kind, will easily understand that they flowed from a certain vehement hatred of their past life, and from an exceeding detestation of sins. 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. And as to that Imperfect Contrition, which is called Attrition, because that it is commonly conceived either from the consideration of the turpitude of sin, or from the fear of hell and of punishment, It declares that if, with the hope of pardon, it exclude the wish to sin, it not only does not make a man a hypocrite, and a greater sinner, but that it is even a gift of God, and an impulse of the Holy Ghost, --who does not indeed as yet dwell in the penitent, but only moves him, --whereby the penitent being assisted prepares a way for himself unto justice. And although this [Attrition] cannot of itself, without the Sacrament of Penance, conduct the sinner to justification, yet does it dispose him to obtain the grace of God in the sacrament of Penance. For, smitten profitably with this fear, the Ninivites, at the preaching of Jonas, did fearful penance and obtained mercy from the Lord. Wherefore falsely do some calumniate Catholic writers, as if they had maintained that the sacrament of Penance confers Grace without any good motion on the part of those who receive it: a thing which the Church of God never taught, or thought: and falsely also do they assert that Contrition is extorted and forced, not free and voluntary" (Council of Trent, Session 14, Sunday, November 25, 1551 A.D., On the Most Holy Sacraments of Penance and Extreme Unction, Doctrine on the Sacrament of Penance, Chapter IV, On Contrition; emphasis added).

The Council of Trent also teaches, in speaking of the necessity of Baptism, that men can not obtain original justice, i.e. Justification, "without the laver of regeneration, or the desire[in voto; votumBaptismi] thereof":

Pope Innocent III
Debitum, On Baptism

This same doctrine is taught by Pope Innocent III, Lotario Dei Conti Di Segni [Thursday, January 8, 1198 - Saturday, July 16, 1216] (Chapter IV, Debitum, On Baptism).

Pope Gregory XII
Condemnation of M. Baii Opuscula Theologica

The contrary proposition was condemned by Pope Gregory XII, Angelo Corrario or Correr [Sunday, November 30, 1406 - Tuesday, July 4, 1415 (resigned)], who proscribed the 31^st and 33^rd propositions of Father Michel Baius, a.k.a. Michel De Bay [b. at Melun in Hainaut, in 1513 A.D. - d. at Louvain, Belgium on Saturday, September 16, 1589 A.D.], a Theologian and the author of a series of pamphlets which the author collected and published at Louvain, Belgium, in 1566 A.D. under the title of M. Baii Opuscula Theologica (The Theological Works of M. Baius), which work is part of the basis of his system known as Baianism of which Jansenism is a direct offshoot.

Pope Saint Pius V
Ex Omnibus

These contrary propositions were especially condemned by Pope Saint Pius V, Antonio-Michele Ghislieri [Friday, January 7, 1566 - Monday, May 1, 1572], in his ex cathedra Papal Bull entitled Ex Omnibus of 1567 A.D. against Father Michel Baius in which Pope Saint Pius V censured each of the 79 propositions (found in Father Heinrich Joseph Dominicus Denzinger [b. at Liège, Belgium on Sunday, October 10, 1819 A.D. - d. at Würzburg, Bavaria, Germany on Tuesday, June 19, 1883 A.D.], Enchiridion Symbolorum et Definitionum, 881-959) of Father Michel Baius to which one, several, or all of the following censures apply: hææretica [heretical], erronea [erroneous], suspecta [suspect], temeraria [rash; temeritous], scandalosa [scandalous], in pias aures offendens [offensive to pious ears].

Pope Gregory XIII
Provisionis Nostræ

Pope Gregory XIII, Ugo Boncompagni [Saturday, May 13, 1572 - Wednesday, April 10, 1585], issued a new Papal Bull entitled Provisionis Nostræ in 1579 A.D. against Father Michel Baius which confirmed the Papal acts of his Papal predecessors. Pope Gregory XIII commissioned the Jesuit Toletus to receive and bring to him the final abjuration of Father Baius. This abjuration bears the title: Confessio Michaelis Baii (The Confession of Michael Baius).

Proof from Other Sources

Saint Bernard of Clairvaux
Epistle I to Hugh of Saint Victor

Saint Bernard of Clairvaux [b. Castle Fontaines, near Dijon, France in 1090 A.D. - d. at Clairvaux, France on Friday, August 21, 1153 A.D.], Abbot of Clairvaux, Doctor of the Church also teaches in the same way, as did Patriarch Saint Ambrose and Bishop Saint Augustine, about the Baptism of Repentance or Desire (Baptismus Flaminis) in one of his Letters (Epistle I, xxvii, to Hugh of Saint Victor [b. at the manor of Hartingham in Saxony; in 1096 A.D. - d. on Tuesday, March 11, 1141 A.D.], a Medieval philosopher, theologian, and mystical writer, an alter Augustinus [another Augustine]).

Saint Thomas Aquinas, O.P.
Summa Theologica, III, 66, 11

"Thesis: 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 (Ephesians 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 (III, Q[65], A[1]). Now none but Baptism of Water is a Sacrament. Therefore we should not reckon two other Baptisms."

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

"I answer that, As stated above (III, 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 (Apocalypse 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 (Isaias 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 (III, 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 a Sign, but in the Baptismal effect [i.e. remission of Original Sin and all Actual Sins]. Consequently they are not Sacraments" (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica,III, 66, 11; emphasis added).

Baptism of Blood (Baptismus Sanguinis)

The Baptism of Blood (Baptismus Sanguinis) is the Catechumen's Faith in Christ which causes acts of Perfect Charity, whichPerfect Charityis a pure love of God, and which, in turn, elicits a Perfect Contrition of the heart for all of the past actual sins of the Catechumen, all of which generate the explicit, or, at least, an implicit, desire (in voto; votum Baptismi)for the Sacramental Baptism of Water when the administration of the Sacrament of the Baptism of Water (Baptismus Aquæ or Baptismus Fluminis) is prevented, not by contempt for the Christian Catholic Religion, but by the necessity of the moment, which consists in the exercise of the Heroic Virtue of Martyrdom, performed by an unbaptized person, which is the patient bearing of a violent death, or of an assault which, of its nature, leads to physical death by Martyrdom because of the Martyr's Confession of the Christian Catholic Faith, or because of the Martyr's practice of one or more Christian Catholic Virtues.

Proof for Baptism of Blood
(Baptismus Sanguinis) from Sacred Scripture

"Every one therefore that shall confess Me before men, I will also confess him before My Father Who is in Heaven"(Matthew 10:33).

"He that shall lose his life for Me, shall find it" (Matthew 10:39).

"He that shall lose his life for My sake, shall find it" (Matthew 16:25).

"Amen I say to thee, this day thou shalt be with Me in Paradise" (Luke 23:43).

"He that hateth his life in this world, keepeth it unto life eternal" (John 12:25).

Proof for Baptism of Blood
(Baptismus Sanguinis) from the Fathers of the Catholic Church

Tertullian
On Baptism

The term "washing of blood" (lavacrum sanguinis) is used by Tertullian (Quintus Septimius Florens Tertullianus [b. Carthage, 155 A.D. - d. 225 A.D.], On Baptism, xvi) to distinguish this species of regeneration from the "washing of water" (lavacrum aquæ): "We have a second washing which is one and the same [with the first], namely the washing of blood" (Tertullian, On Baptism, xvi).

He describes the "washing of blood" (lavacrum sanguinis) as "taking the place of the Baptismal bath if it was not received, and restoring that which was lost" (Tertullian, On Baptism, xvi).

Bishop Saint Cyprian of Carthage
Epistle I

Bishop Saint Cyprian of Carthage speaks of "the most glorious and sublime Blood-Baptism (sanguinis Baptismus)" (Bishop Saint Cyprian of Carthage, a.k.a. Thaschus Cæcilius Cyprianus, [b. 190 A.D. - d. Martyred on Saturday, August 14, 258 A.D.], Epistle I, xxiii).

Bishop Saint Augustine
The City of God, Book XIII

"And this explains the verse, 'Precious in the sight of the Lord is the death of His saints' [Psalm Credidi, 115:15]. For what is more precious than a death by which a man's sins are all forgiven, and his merits increased an hundredfold? For those who have been Baptized when they could no longer escape death, and have departed this life with all their sins blotted out have not equal merit with those who did not defer death, though it was in their power to do so, but preferred to end their life by Confessing Christ, rather than by denying Him to secure an opportunity of Baptism."

"And even had they denied Him under pressure of the fear of death, this too would have been forgiven them in that Baptism, in which was remitted even the enormous wickedness of those who had slain Christ. But how abundant in these men must have been the Grace of the Spirit, Who 'breatheth where He will' [John 3:8], seeing that they so dearly loved Christ as to be unable to deny Him even in so sore an emergency, and with so sure a hope of pardon! Precious, therefore, is the death of the Saints, to whom the Grace of Christ has been applied with such gracious effects, that they do not hesitate to meet death themselves, if so be they might meet Him."

"And precious is it, also, because it has proved that what was originally ordained for the punishment of the sinner, has been used for the production of a richer harvest of justice. But not on this account should we look upon death as a good thing, for it is diverted to such useful purposes, not by any virtue of its own, but by the Divine interference. Death was originally proposed as an object of dread, that sin might not be committed; now it must be undergone that sin may not be committed, or, if committed, be remitted, and the award of justice bestowed on him whose victory has earned it" (Bishop Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, a protégé of Patriarch Saint Ambrose, The City of God, Book XIII, Chapter 7, Of the Death Which the Unbaptized Suffer for the Confession of Christ; emphasis added).

Bishop Saint Augustine
On Baptism, Book IV, Chapter 22, ¶ 30

"On considering which, again and again, I find that not only Martyrdom for the sake of Christ

[i.e. Baptism of Blood (Baptismus Sanguinis)] may supply what was wanting of Baptism, but also Faith and conversion of heart [i.e. Baptism of Repentance or Desire (Baptismus Flaminis)], if recourse may not be had to the celebration of the Mystery of Baptism [by water] for want of time. For neither was that thief crucified for the name of Christ, but as the reward of his own deeds. Nor did he suffer because he believed, but he believed while suffering [repentance]."

Proof from the Magisterium

Council of Trent

Christ's Universal Law of Baptism

Some people might want to take umbrage with anything which does not conform 100% to the absolute letter of the Universal Law of Christ concerning Baptism? Such people would be wont to take their position that such a Universal Law of Baptism by Christ exists because the Bible tells us so and quote, as proof of their position:

"3:5 Jesus answered: Amen, amen I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God" (John 3:5; emphasis added).

But have they not read the explanation of Bishop Saint Augustine above on this point? To quickly review:

"For whatever unbaptized persons die confessing Christ, this Confession is of the same efficacy for the remission of sins as if they were washed in the Sacred Font of Baptism.For He who said: 'Unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God' [John 3:5] made also an exception in their favor, in that other sentence where He no less absolutely said: 'Every one therefore that shall confess me before men, I will also confess him before My Father Who is in Heaven' [Matthew 10:32]. And, in another place, 'He that shall lose his life for Me, shall find it' [Matthew 10:39]" (Bishop Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, a protégé of Patriarch Saint Ambrose, The City of God, Book XIII, Chapter 7, Of the Death Which the Unbaptized Suffer for the Confession of Christ; emphasis added).

"When any die for the Confession of Christ without having received the washing of regeneration, it avails as much for the remission of their sins as if they had been washed in the sacred font of Baptism"(Bishop Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, a protégé of Patriarch Saint Ambrose, The City of God, Book XIII, Chapter 7, Of the Death Which the Unbaptized Suffer for the Confession of Christ; emphasis added).

Bishop Saint Augustine teaches that Martyrdom is considered to remit all sin and all punishment due to sin: "It is an affront to a Martyr to pray for him. Rather, we should recommend ourselves to his prayers"(Bishop Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, a protégé of Patriarch Saint Ambrose, Sermon 159, I; emphasis added).

"For our Lord Jesus Christ still intercedeth for us; all the Martyrs who are with Him intercede for us. Their intercessions pass not away"(Bishop Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, a protégé of Patriarch Saint Ambrose, On the Psalms, Psalm LXXXVI [86], ¶ 23; emphasis added).

This teaching is found in the actual practice of the Catholic Church which considers the Baptism of Blood (Baptismus Sanguinis) to be so efficacious that she never prays FOR Martyrs, but rather TO Martyrs, by invoking their intercession for us before the Throne of the Most Holy Trinity. Also, Liturgically, the Calendar of the Catholic Church is filled with feast days of Martyrs.

Concerning Infants

It is pointed out that some texts are so broadly worded as to include even Infants, especially "He that shall lose his life for Me, shall find it" (Matthew 10:39)..

But even the former text, "Every one therefore that shall confess Me before men, I will also confess him before My Father Who is in Heaven"(Matthew 10:33), is said to apply to them as well. Why? Because the Fathers have maintained that even though Infants can not Confess Christ with their mouths, they can do so by their act of Martyrdom because Martyrdom is, per se, an objective Confession of the Catholic Faith.

Tertullian speaks of the Infants slaughtered by Herod as Martyrs. (Tertullian, Quintus Septimius Florens Tertullianus [b. Carthage, 155 A.D. - d. 225 A.D.],Against the Valentinians, ii). This has been the constant teaching of the Catholic Church.

Saint Thomas Aquinas, O.P.
Summa Theologica, III, 66, 11

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

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

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

Conclusion

Therefore, the Christian Catholic Church grounds her belief in the efficacy of the Baptism of Blood (Baptismus Sanguinis), not only on the Fathers of the Catholic Church, but also on the fact that Christ makes a general statement of the saving power of Martyrdom:

"Every one therefore that shall confess Me before men, I will also confess him before My Father Who is in Heaven"(Matthew 10:33).

"He that shall lose his life for Me, shall find it" (Matthew 10:39).