Council of Trent on desire for Baptism

A reader recently left a comment on my previous post concerning The council of Trent and St. Thomas on whether or not the council of Trent admits the possibility of Baptism by desire. I decided to make a particular post on this, both because it seems to be something that is misunderstood by some people, even intelligent ones, (I had a Theology professor once who held a similar position) and because blogger would not allow me to post my response in the comment box because it was too long. :)

Here is the comment left by an "anonymous" reader:

You can't get around the FACT that baptism of desire is NEVER once mentioned at Trent when discussing Baptism, which is where any logical person would expect it( just like a perfect act of contrition is clearly explained in the section on Penance). The Holy Ghost has never put His seal on your theory. You can argue ceaselessly, but the FACT remains that baptism of desire has no dogmatic infallible status, while the need for water baptism does (at Trent).

For one to believe your "take" on Trent, one would have to believe that from before the beginning of the world, that he was going to save people by baptism of desire (people who God's grace could not penetrate, or who God put out of His reach), and save some by baptism of water in his Church, and save others by no desire whatsoever (implicit faith), and save others by bringing them back from the dead. In your disbelief in EENS you have created for yourself one bumbling God.

In response to this, I would like to point out that the council of Trent quite clearly mentions baptism of desire; the comment by our reader seems to imply that he is aware of this as well, since he says, "Baptism of desire is never once mentioned at Trent when discussing Baptism, which is where any logical person would expect it."(emphasis added)

Despite this fact, I will go over the places where baptism by desire is clearly referred to. There are several places. The first is from the decree on Justification:

By which words, a description of the Justification of the impious is indicated,-as being a translation, 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, since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire 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.

What possible reason could the council of Trent have for saying that justification cannot take place without "the laver of regeneration", i.e., baptism by water, or the desire thereof, if not to say that in fact in some cases the desire itself for baptism is sufficient for justification? There does not seem to be another reasonable interpretation.

This is how St. Alphonsus Liguori interprets this text. I quoted this text earlier in discussing his position:

Baptism, therefore, coming from a Greek word that means washing or immersion in water, is distinguished into Baptism of water, of spirit, and of blood. ... But Baptism of spirit is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true Baptism of water, the place of which it takes as to the remission of guilt, but not as to the impression of the character or as to the removal of all debt of punishment. It is called 'of spirit' because it takes place by the impulse of the Holy Spirit. Now it is de fide that men are also saved by Baptism of spirit, by virtue of the Canon Apostolicam, 'de presbytero non baptizato' and of the Council of Trent, session 6, Chapter 4 where it is said that no one can be saved 'without the laver of regeneration or the desire.

This text, however, is not the only place where the council of Trent speaks concerning the desire for baptism. In the decree on the sacraments, which is introduced as being necessary "to complete the saving doctrine on justification," the fourth general canon on the sacraments says the following:

CANON IV.-If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema."

The council of Trent is clearly saying two things: that the sacraments are necessary for salvation, and that the grace of justification is given only through the sacrament or the desire thereof. The clearest example of this given in the council is that of the sacrament of penance, where it is explicitly stated that one may receive the grace of justification before actually receiving the sacrament itself, through the desire for the sacrament.

Our "anonymous" commenter seems to want to make a distinction between the necessity for Baptism, and the necessity for Penance in the council of Trent, such that it is possible to be justified by a perfect act of contrition before receiving the sacrament of penance, but not possible to be justified before receiving baptism by water. This however must be denied. The council says in considering the differences between the sacrament of penance and baptism that:

For, by baptism putting on Christ, we are made therein entirely a new creature, obtaining a full and entire remission of all sins: unto which newness and entireness, however, we are no ways able to arrive by the sacrament of Penance, without many tears and great labours on our parts, the divine justice demanding this; so that penance has justly been called by holy Fathers a laborious kind of baptism. And this sacrament of Penance is, for those who have fallen after baptism, necessary unto salvation; as baptism itself is for those who have not as yet been regenerated.

The council of Trent says here that the sacrament of penance is necessary for the salvation of those who have fallen after baptism, as baptism itself is for those who have not as yet been regenerated. However, as the commenter himself admitted, it is very clear that Trent admits that a man can receive the effect of the sacrament of penance by desire, before actually receiving the sacrament itself.

Thus, if one wishes to hold that baptism by water is necessary in such a way that the effect of baptism cannot be received before the sacrament itself, one must also hold that the same thing is true of penance, since otherwise it would not be true that the sacrament of penance is necessary after sinning just as the sacrament of baptism before being baptized.

However, this position is clearly contradictory to the decree on penance, which clearly asserts that one can receive the effect of the sacrament of penance, without actually receiving the sacrament itself. Hence we must conclude that Baptism and Penance are similar in that one can receive their effects through desire for the sacrament without actually receiving the sacrament itself.

It is further clear that this is the position of the council of Trent by examining the Catechism of the Council of Trent, which was published shortly after the conclusion of the council. St. Charles Borremeo, who had a profound influence on the Council of Trent, edited the text of the first publication of the Catechism, and would certainly have caught anything that was blatantly contradictory to the council's intention. Nor should it be supposed that the Church would have allowed a Catechism, ordered by the council and purporting to present the teaching of the Council, to foment error among the faithful.

In the Catechism of the Council of Trent, we read:

The faithful are earnestly to be exhorted to take care that their children be brought to the church, as soon as it can be done with safety, to receive solemn Baptism. Since infant children have no other means of salvation except Baptism, we may easily understand how grievously those persons sin who permit them to remain without the grace of the Sacrament longer than necessity may require, particularly at an age so tender as to be exposed to numberless dangers of death . . . On adults, however, the Church has not been accustomed to confer the Sacrament of Baptism at once, but has ordained that it be deferred for a certain time. The delay is not attended with the same danger as in the case of infants, which we have already mentioned; should any unforeseen accident make it impossible for adults to be washed in the salutary waters, their intention and determination to receive Baptism and their repentance for past sins, will avail them to grace and righteousness.

This is all very clear, and needs no explanation. This confirms our interpretation of the council of Trent's teaching on Baptism.

One last point that might be mentioned as well is the fact that the teaching of St. Thomas had a very strong influence on the Council of Trent; the Summa was the only other work besides the Bible that was placed upon the altar at the Council of Trent. St. Thomas quite clearly holds that baptism of desire is sufficient to justify an adult; it is again reasonable to bear in mind the background of St. Thomas, and to interpret the council of Trent in the light of his teaching.

The Council of Trent and Fr. Feeney

We find a number of statements in the Council of Trent relevant to baptism of desire.

" By which words, a description of the Justification of the impious is indicated,-as being a translation, 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, since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire 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."(Decree on Justification)

"If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not ineed necessary for every individual; let him be anathema."(Decree on the Sacraments)

It is very clear from the decree on justification that the effect of baptism can be received through desire for the sacrament. The decree on the sacraments makes a more general statement, because it includes the other sacraments which one can receive the effects of by desire, such as Penance.

Fr. Feeney recognized that the council of Trent was saying that one could receive the effect of Baptism through desire for it, but he distinguished between justification and salvation, and said that while desire for baptism sufficed for justification, it could not suffice unto salvation. He seems to justify this partly from the fact that the statement about desiring baptism is made in the decree on justification, and not in the treatise on baptism, and partly from the second text which says that the sacraments are necessary for salvation. From this Fr. Feeney concludes that the desire of the sacrament suffices for justification, but the sacrament itself is required for salvation. The two following texts from the treatise on Baptism are commonly cited to support this opinion:

"If any one saith, that true and natural water is not of necessity for baptism, and, on that account, wrests, to some sort of metaphor, those words of our Lord Jesus Christ; Unless a man be born again of water and the Holy Ghost; let him be anathema."

"If any one saith, that baptism is free, that is, not necessary unto salvation; let him be anathema."

Father Feeney has this to say about the first quote:
"The Council of Trent, in its second Canon on the subject of Baptism, declares, with the majestic authority of the Church: If anyone shall say that true and natural water is not of necessity in Baptism, and therefore shall turn those words of Our Lord, Jesus Christ, "unless one be born again of water and the Holy Spirit" (John 3:5), into some metaphor, let him be anathema. Therefore, I repeat, metaphorical water is forbidden under pain of heresy. And what is "Baptism of Desire," as the Liberals teach it, but metaphorical water dishonestly substituting itself for the innocent requirement of Christ?" (Bread of Life, The Waters of Salvation)

This is a sorry misreading of this text. First of all, the Council is primarily concerned here with anathematizing those who use something other than water in baptizing. Thus, they are not even talking about the necessity of baptism as such. The fact that they are talking about wresting the words of Christ into some metaphor shows this, i.e., Christ would be speaking metaphorically if he said "water" and used it to signify anything flowing.

Second, even if the Council was actually concerned about asserting the necessity of water baptism here, (which they are not) this does not deny baptism of desire. In the second quotation I gave above they are speaking about the necessity of baptism by water. Nevertheless, when they say this, they are including the desire of the sacrament in that statement. To make this clear, let us look at a similar statement made about the sacrament of Penance:

"So that penance has justly been called by holy Fathers a laborious kind of baptism. And this sacrament of Penance is, for those who have fallen after baptism, necessary unto salvation; as baptism itself is for those who have not as yet been regenerated."(On the Sacrament of Penance)

Notice that that the Council says that the sacrament of Penance is necessary unto salvation just as baptism itself is for those who are not regenerated. Hence, if we are to follow the logic of those who say that receiving the sacrament of baptism itself is necessary for salvation, then we must say that someone who sins after baptism cannot be saved unless he receives the sacrament itself of penance.

The synod makes it clear that one can receive the effect of the Sacrament of penance without actually receiving the sacrament:

"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."

Thus, if we follow out Fr. Feeney's logic, not only does it follow that one must always receive baptism by water to be saved, but one must, after sinning gravely, always receive the sacrament of penance to be saved. This is something that most feeneyites, we may presume, would be unwilling to hold.

Thomas Aquinas Contra the Feeneyites

St. Thomas Aquinas is very clear that the effect of baptism can be received by desire for the sacrament without it, and also that a man does not necessarily need to receive baptism by water before he dies. Aside from his teaching authority as Doctor of the whole church, his teaching on this matter is also useful to consider because the fathers of the Council of Trent drew heavily from his writings. During the council, St. Thomas's Summa Theologiae was placed on the main altar together with the Holy Bible.

Let us see what St. Thomas has to say:

"In a case of necessity anyone may baptize. And since nowise ought one to sin, if the priest be unwilling to baptize without being paid, one must act as though there were no priest available for the baptism. Hence the person who is in charge of the child can, in such a case, lawfully baptize it, or cause it to be baptized by anyone else. He could, however, lawfully buy the water from the priest, because it is merely a bodily element. But if it were an adult in danger of death that wished to be baptized, and the priest were unwilling to baptize him without being paid, he ought, if possible, to be baptized by someone else. And if he is unable to have recourse to another, he must by no means pay a price for Baptism, and should rather die without being baptized, because for him the baptism of desire would supply the lack of the sacrament."(ST. SS. Q.100 A.2 Ad.2)

Clearly St. Thomas is not talking about being "pre-justified" by desire for the sacrament, and then later receiving it.

"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."(ST. TP. Q.68 A.2 C.)

Pretty self explanatory.

"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)."(ST. TP. Q.68 A.2 Ad.3)

"So also before Baptism Cornelius and others like him receive grace and virtues through their faith in Christ and their desire[votum] for Baptism, implicit or explicit: but afterwards when baptized, they receive a yet greater fulness of grace and virtues. Hence in Ps. 22:2, "He hath brought me up on the water of refreshment," a gloss says: "He has brought us up by an increase of virtue and good deeds in Baptism."(ST. TP. Q.69 A.4 Ad.2)

I should mention here that St. Thomas says here that one can have an implicit desire[votum] for the sacrament of baptism. Occasionally I run into a person who accepts baptism of desire, but wants to say that it must be explicit, and they argue that because the council of Trent uses the latin word "votum," they had in mind an explicit vow or promise to receive it. While it may be true that they were primarily considering the case of an explicit desire, the word itself is open to both possibilities, as St. Thomas uses it here.

"The Divine power is not confined to the sacraments. Hence man can receive spiritual strength to confess the Faith of Christ publicly, without receiving the sacrament of Confirmation: just as he can also receive remission of sins without Baptism. Yet, just as none receive the effect of Baptism without the desire of Baptism; so none receive the effect of Confirmation, without the desire of Confirmation. And man can have this even before receiving Baptism." (ST. TP. Q.72 A.6 Ad.2)

"And it has been said above (Q68, A2), that before receiving a sacrament, the reality of the sacrament can be had through the very desire of receiving the sacrament. Accordingly, before actual reception of this sacrament, a man can obtain salvation through the desire of receiving it, just as he can before Baptism through the desire of Baptism, as stated above (Q68, A2)."(ST. TP. Q.73 A.3 C.)

"As stated above (Q73, A3), the effect of the sacrament can be secured by every man if he receive it in desire, though not in reality. Consequently, just as some are baptized with the Baptism of desire, through their desire of baptism, before being baptized in the Baptism of water; so likewise some eat this sacrament spiritually ere they receive it sacramentally. Now this happens in two ways. First of all, from desire of receiving the sacrament itself, and thus are said to be baptized, and to eat spiritually, and not sacramentally, they who desire to receive these sacraments since they have been instituted." (ST. TP. Q.80 A.1 Ad.3)

"Wherefore for the remission of both actual and original sin, a sacrament of the Church is necessary, received either actually, or at least in desire, when a man fails to receive the sacrament actually, through an unavoidable obstacle, and not through contempt. Consequently those sacraments which are ordained as remedies for sin which is incompatible with salvation, are necessary for salvation: and so just as Baptism, whereby original sin is blotted out, is necessary for salvation, so also is the sacrament of Penance." (Suppl. Q.6 A.1 Ad.1)

Notice here that St. Thomas says Baptism is necessary for salvation, but he does not mean by it what the heretics do who deny baptism of desire. In fact, he says that it is necessary as penance also is. However, it is clear that the sacrament of penance does not need to be actually received, but can be received in desire only; the council of Trent makes this very clear.

"It is clear that the Holy Spirit is God, since he says, unless one is born again of water and the Holy Spirit (ex aqua et Spiritu Sancto). For above (1:13) he says: "who are born not from blood, nor from the desires of the flesh, nor from man's willing it, but from God (ex Deo)." From this we can form the following argument: He from whom men are spiritually reborn is God; but men are spiritually reborn through the Holy Spirit, as it is stated here; therefore, the Holy Spirit is God.
445 Two questions arise here. First, if no one enters the kingdom of God unless he is born again of water, and if the fathers of old were not born again of water (for they were not baptized), then they have not entered the kingdom of God. Secondly, since baptism is of three kinds, that is, of water, of desire, and of blood, and many have been baptized in the latter two ways (who we say have entered the kingdom of God immediately, even though they were not born again of water), it does not seem to be true to say that unless one is born again of water and the Holy Spirit, he cannot enter the kingdom of God.
The answer to the first is that rebirth or regeneration from water and the Holy Spirit takes place in two ways: in truth and in symbol. Now the fathers of old, although they were not reborn with a true rebirth, were nevertheless reborn with a symbolic rebirth, because they always had a sense perceptible sign in which true rebirth was prefigured. So according to this, thus reborn, they did enter the kingdom of God, after the ransom was paid.
The answer to the second is that those who are reborn by a baptism of blood and fire, although they do not have regeneration in deed, they do have it in desire. Otherwise neither would the baptism of blood mean anything nor could there be a baptism of the Spirit. Consequently, in order that man may enter the kingdom of heaven, it is necessary that there be a baptism of water in deed, as in the case of all baptized persons, or in desire, as in the case of the martyrs and catechumens, who are prevented by death from fulfilling their desire, or in symbol, as in the case of the fathers of old." (Commentary on the Gospel of St. John, Chapter 3, Lecture 1)

This is an extremely instructive passage from St. Thomas's commentary on the Gospel of John, which I have included for the benefit of those who are wish to interpret the passage "unless one is born again of water, etc." in such as way as to exclude baptism of desire.

"We should say, therefore, that the sacrament of baptism is necessary for everyone, and it must be really received, because without it no one is born again into life. And so it is necessary that it be received in reality, or by desire in the case of those who are prevented from the former. For if the contempt within a person excludes a baptism by water, then neither a baptism of desire nor of blood will benefit him for eternal life. " (Commentary on the Gospel of St. John, Chapter 6, Lecture 7)

Notice that St. Thomas is very clear that Baptism is necessary for salvation, but it can be received in desire, and this suffices for salvation. In fact, he says that some have "entered the kingdom of God immediately," even though they did not receive baptism by water. This alone is enough to show that St. Thomas most certainly would not agree with the Feeneyite position.

Father Feeney on Justification

In this post I am going to address one of the principal heresies of Father Feeney, and most Feeneyites. For an account of the circumstances and events of Fr. Feeney's life, here is a very good article: http://www.catholicculture.org/culture/library/view.cfm?id=963&CFID=9453139&CFTOKEN=13786252

Father Feeney held a very strict "interpretation" of the dogma "extra ecclesiam nulla salus" He believed that baptism by water was absolutely necessary for salvation, and that one could not go to heaven unless he had first been baptized by water. However, he did admit that a person could be justified for a desire for baptism, but that baptism itself was necessary for a person to be saved. He was probably forced to admit justification through desire for water from the council of Trent, which explicitly says that a person can be justified by the desire for baptism.

These two positions, however, led him to an untenable conclusion. Fr. Feeney stated that it was his belief that God would give to all the souls who were justified by desire for baptism, actual baptism before their death. However, he then went on to say that he did not know if there were any souls who died justified, but without baptism by water, but that if there were, than these could not enter heaven.

This, however, is a heretical position. It has been declared many times that a soul is immediately judged upon death, and if it is justified, it either ascends immediately to heaven, or to purgatory to be cleansed, whereas if it is not in the state of justification, it descends immediately to hell.

Let us see Fr. Feeney's position from his own writings:

"Q. Are the souls of those who die in the state of justification saved, if they have not received Baptism of Water?
A. No. They are not saved.
Q. Where do these souls go if they die in the state of justification but have not received Baptism of Water?
A. I do not know.
Q. Do they go to Hell?
A. No.
Q. Do they go to Heaven?
A. No.
Q. Are there any such souls?
A. I do not know! Neither do you!"(Bread of Life, Chapter VII, The Waters of Salvation)

Father Feeney wrote:
“He will then say, “Well, cannot you be justified in the New Testament without Baptism?”
The answer to this is, “Suppose you can?”
He will then say, “If you die in the state of justification, without yet being baptized, are you not saved?”
You must answer him, “No, you are not. That is your reasoning in the matter. That is not Christ’s statement.”
And if he persists in saying, “Well, where does one go who dies in the state of justification which has been achieved without Baptism?” — insist that he does not go to Heaven.
And if he goes on to yell at you angrily, “Where are you going to send him — to Hell?”, say: “No, I am not going to send him to Hell because I am not the judge of the living and the dead. I am going to say what Christ said, ‘He cannot go into Heaven unless he is baptized by water.’” (Bread of Life, Chapter VII, The Waters of Salvation)

"Q. What does "Baptism of Desire" mean?
A. It means the belief in the necessity of Baptism of Water for salvation, and a full intent to receive it.
Q. Can "Baptism of Desire" save you?
A. Never.
Q. Could "Baptism of Desire" save you if you really believed it could?
A. It could not.
Q. Could it possibly suffice for you to pass into a state of justification?
A. It could.
Q. If you got into the state of justification with the aid of "Baptism of Desire," and then failed to receive Baptism of Water, could you be saved?
A. Never."(Bread of Life, Chapter VII, The Waters of Salvation)

“It is now: Baptism of Water, or damnation! If you do not desire that Water, you cannot be justified. And if you do not get it, you cannot be saved.”(Bread of Life, Chapter I, Christmas and Salvation)

"But, let us suppose an act of perfect love has occurred in a man’s soul. Can this man be said to be freed from original sin by this perfect act of love of God? He cannot, in the true and full sense. There has not been imprinted on his soul, by reason of this perfect act of love of God, the character which Baptism imprints, to seal him as redeemed, and outfit him for the resurrection of the body and life everlasting.
Therefore, I should be inclined to say that this man, by his perfect act of love of God, was freed from one of the effects of original sin, namely, the absence of sanctifying grace, but was not freed from the obligation to go on and secure a title to the Beatific Vision."(Bread of Life, Chapter VII, The Waters of Salvation)

In this last statement particularly, Fr. Feeney states that a man who is justified but not baptized still needs to "go on and secure a title" to the Beatific Vision, implying that something is lacking to the one who is justified to attain heaven. This is directly contradicted by the Council of Trent:

"We must believe that nothing further is wanting to the justified, to prevent their being accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life, to be obtained also in its (due) time, if so be, however, that they depart in grace." (Sixth Session, Chapter XVI)

"This disposition or preparation is followed by justification itself, which is not only a remission of sins but also the sanctification and renewal of the inward man through the voluntary reception of the grace and gifts whereby an unjust man becomes just and from being an enemy becomes a friend, that he may be an heir according to hope of life everlasting."Sixth Session, Chapter VII)

In regard to Fr. Feeney's position that a justified soul does not attain heaven, this is clearly contradicted by the teaching of the Church.

"1021 Death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ. The New Testament speaks of judgment primarily in its aspect of the final encounter with Christ in his second coming, but also repeatedly affirms that each will be rewarded immediately after death in accordance with his works and faith. The parable of the poor man Lazarus and the words of Christ on the cross to the good thief, as well as other New Testament texts speak of a final destiny of the soul--a destiny which can be different for some and for others.
1022 Each man receives his eternal retribution in his immortal soul at the very moment of his death, in a particular judgment that refers his life to Christ: either entrance into the blessedness of heaven-through a purification or immediately, -- or immediate and everlasting damnation."(CCC)

Hence, following Trent, it is necessary to say that the justified man is immediately judged upon death, and receives entrance into heaven, either immediately, or after a purification.

"To be a member of Christ, it is not enough to be united with him in the bond of charity, some other union is needed. [Condemned]" (Council of Basel)

Since the justified person is united to Christ through the bond of Charity, it is clear that no other union is necessary for entrance into heaven, nor does he need "a title" to the beatific vision.

“Souls who after incurring the stain of sin have been cleansed whether in their bodies or outside their bodies, as was stated above, are straightaway received into heaven and clearly behold the triune God as he is.” (Council of Florence)

From this it should be clear that we must hold that all persons dying in a state of justification are saved, even if they have not received baptism by water. If Father Feeney had merely said that God's providence ordains it such that no one dies in the state of justification without baptism by water and left it at that, that would not be heretical. However, to assert that if a soul were to die in the state of justification without baptism by water it would not go to heaven is heretical.

Archbishop Lefebvre on "Extra Ecclesiam Nulla Salus"

Here is a clear and concise statement of the Church's teaching on "Extra Ecclesiam Nulla Salus," taken from none other than Archbishop Marcel Lefebvre. I particularly chose him because many of the people who hold that baptism by implicit desire is a novel concept refer to themselves as "traditionalists," and some even refer to Archbishop Lefebvre as a model of how one should act towards Vatican II.

"We must say it clearly: such a concept is radically opposed to Catholic dogma. The Church is the one ark of salvation, and we must not be afraid to affirm it. You have often heard it said, "Outside the Church there is no salvation"--a dictum which offends contemporary minds. It is easy to believe that this doctrine is no longer in effect, that it has been dropped. It seems excessively severe.

Yet nothing, in fact, has changed; nothing can be changed in this area. Our Lord did not found a number of churches: He founded only One. There is only one Cross by which we can be saved, and that Cross has been given to the Catholic Church. It has not been given to others. To His Church, His mystical bride, Christ has given all graces. No grace in the world, no grace in the history of humanity is distributed except through her.

Does that mean that no Protestant, no Muslim, no Buddhist or animist will be saved? No, it would be a second error to think that. Those who cry for intolerance in interpreting St. Cyprian's formula, “Outside the Church there is no salvation,” also reject the Creed, “I confess one baptism for the remission of sins,” and are insufficiently instructed as to what baptism is. There are three ways of receiving it: the baptism of water; the baptism of blood (that of the martyrs who confessed the faith while still catechumens) and baptism of desire.

Baptism of desire can be explicit. Many times in Africa I heard one of our catechumens say to me, “Father, baptize me straightaway because if I die before you come again, I shall go to hell.” I told him “No, if you have no mortal sin on your conscience and if you desire baptism, then you already have the grace in you.”

The doctrine of the Church also recognizes implicit baptism of desire. This consists in doing the will of God. God knows all men and He knows that amongst Protestants, Muslims, Buddhists and in the whole of humanity there are men of good will. They receive the grace of baptism without knowing it, but in an effective way. In this way they become part of the Church.

The error consists in thinking that they are saved by their religion. They are saved in their religion but not by it. There is no Buddhist church in heaven, no Protestant church. This is perhaps hard to accept, but it is the truth. I did not found the Church, but rather Our Lord the Son of God. As priests we must state the truth."(Archbishop Lefebvre, Open Letter to Confused Catholics)

Trent and Thomas Aquinas on Baptism of Desire

One of my readers left a comment about whether what I am saying about implicit faith is the same thing as baptism of desire, so I would like to take this opportunity to talk about that; particularly as it sums up in a nutshell what I am saying concerning implicit faith.

When we speak of “baptism” of desire, we are speaking of baptism analogically, insofar as baptism of desire remits original sin, which is the effect of baptism properly speaking, baptism by water. Hence, baptism of desire is called baptism from its effect, insofar as it has the effect of baptism by water.

So, what is baptism of desire, and why does it remit sin? Let us look at what the Council of Trent says:

“Now they (adults) are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith by hearing, they are freely moved towards God, believing those things to be true which God has revealed and promised,-and this especially, that God justifies the impious by His grace, through the redemption that is in Christ Jesus; and when, understanding themselves to be sinners, they, by turning themselves, from the fear of divine justice whereby they are profitably agitated, to consider the mercy of God, are raised unto hope, confiding that God will be propitious to them for Christ's sake; and they begin to love Him as the fountain of all justice; and are therefore moved against sins by a certain hatred and detestation, to wit, by that penitence which must be performed before baptism: lastly, when they purpose to receive baptism, to begin a new life, and to keep the commandments of God. Concerning this disposition it is written; He that cometh to God, must believe that he is, and is a rewarder to them that seek him; and, Be of good faith, son, thy sins are forgiven thee; and, The fear of the Lord driveth out sin; and, 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; and, Going, therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; finally, Prepare your hearts unto the Lord. This disposition, or preparation, is followed by Justification itself, which is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just, and of an enemy a friend, that so he may be an heir according to hope of life everlasting.”

If we look at this carefully, we can see that what the council of Trent is laying out is really the material dispositions in man of Faith, Hope and Charity. The first thing mentioned is that they are moved towards God, believing those things to be true which God has revealed. The second thing is that they consider from the fear of divine justice and by considering the mercy of God, they are raised to hope in God. Finally, that they begin to love him as the fountain of all justice. The last condition mentioned is that they purpose to receive baptism, to begin a new life, and to keep the commandments of God.

From this material disposition necessarily follows the supernatural virtues of Faith, Hope, and Charity, and thus of course the justification of the man, and his sanctification and renewal.

It should be noted that the fourth disposition for this justification, the purpose to receive baptism, to begin a new life, and to keep the commandments of God, is necessarily included in the third condition. This is because everyone who truly loves God wishes to keep his commandments, and to give up his offenses against God and to begin a new life. Likewise, anyone who truly loves God desires, at least implicitly, baptism by water, since this is the means that God has established for salvation.

There is a good text from St. Thomas which sums up this entire description:

“Therefore in all things it must be said that God is the first principle in justice and that whosoever gives to God the greatest thing that lies in him by submitting the mind to Him, such a one is fully just: ‘Whosoever are led by the Spirit of God, they are the sons of God” (Rom 8:14). And hence he says, Abraham believed God, i.e., submitted his mind to God by faith: “Believe God, and he will recover thee: and direct thy way, and trust in him” (Sir 2:6); and further on (2:8): “ Ye that fear the Lord believe him,” and it was reputed to him unto justice, i.e., the act of faith and faith itself were for him, as for everyone else, the sufficient cause of justice. It is reputed to him unto justice by men exteriorly, but interiorly it is wrought by God, Who justifies them that have the faith. This he does by remitting their sins through charity working in them.” (Commentary on Galatians, Cap. 3, Lectio 3)

What the council of Trent describes as the preparation for justification, St. Thomas describes in a very compact form: The full submission of one's mind to God. Any man who does such an act is completely justified, since such an act is one of faith working through love. If we look at the description of the preparation for justification given by the council of Trent, we can see that St. Thomas's definition implies everything in it.

Because, one who fully submits his mind to God, necessarily accepts all that God has revealed to him, and is willing to accept everything else God will reveal. Furthermore, this implies hope and love, since one does not completely submit oneself to another without love of him, and hope and trust in him.

It is this kind of full submission of the mind to God which is commonly called baptism of desire; after baptism it is commonly called a perfect act of contrition. By such a submission man is justified, and made holy before God. If we apply this to the idea of salvation through implicit faith, we can summarize the entire argument for implicit faith in a nutshell.

Before the coming of Christ, the only way for men to be justified was through this perfect submission of the mind to God. At least those men who knew of God's existence, through the grace of God, were able to submit themselves fully to God and make an act of perfect love of Him. The only thing they needed for this was the knowledge of God's existence. They did not need a knowledge of Christ, or of God as Trinity, or the other truths of the faith.

Similarly, after the coming of Christ, those men who know of God's existence are able to make an act of perfect submission of their minds to God, and to love Him. This might be a faithful Jew who earnestly desires the coming of the Messiah, or it might be a Muslim who truly wishes to serve God. By this act they are justified and freed from sin, and thus belong to the church, no matter how implicitly.

It is obvious, of course, that since the catholic church is the true church founded by God, that as soon as such a person comes to the knowledge of the church, and that it is the church in which God wishes all men to be saved, he will immediately desire to enter it, and if he did not desire to enter it even knowing this, that would show that his mind was not fully submissive to God. This is why Lumen Gentium says,

“In explicit terms He Himself affirmed the necessity of faith and baptism and thereby affirmed also the necessity of the Church, for through baptism as through a door men enter the Church. Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved.”(LG 14)

From this argument it follows that someone who affirms the necessity of explicit faith in Christ for justification is forced to say that God refuses those people who do not know explicitly of Christ the grace to make an act of love of Him. Since this was not the case for those before Christ, one would be forced to say that because of Christ's act of perfect love for mankind on the cross, God now refuses those who do not have explicit knowledge of him the grace to love him, regardless of the fact that he previously gave this grace to them.