Part II: Baptism — Chapter II: The Necessity of Baptism

Chapter II: The Necessity of Baptism

CHAPTER II THE NECESSITY OF BAPTISM Baptism is necessary for salvation, but, under certain conditions, the place of Baptism by water (baptismus Huminis) may be supplied by Baptism of desire {baptismus Haminis) or by Baptism of blood {baptismus sanguinis). We shall explain the Catholic teaching on this point in three theses. Thesis I: Baptism is necessary for salvation. This proposition embodies an article of faith. Proof. We have, in a previous treatise,1 distinguished between two kinds of necessity: necessity of means {necessitas medii) and necessity of precept {necessitas praecepti). Since Baptism is necessary for infants no less than for adults, it follows that all men need it as a means of salvation {necessitas medii) , and that for adults it is also of precept {necessitas praecepti). However, since the Baptism of water may sometimes be supplied by the Baptism of desire or the Baptism of blood, Baptism of water is not absolutely necessary as a means of salvation but merely in a hypothetical way. That Baptism is necessary for salvation is an expressly defined dogma, for the Council of Trent declares : ” If any one saith that Baptism is l Pohle-Preuss, Grace, Actual and Habitual, pp. 281 sqq. 238 NECESSITY 239 free, that is, not necessary unto salvation, let him be anathema.”2 a) This can be conclusively proved from Holy Scripture. Our Lord’s command: “Teach ye all nations, baptizing them,* 8 plainly imposes on all men the duty to receive Baptism, as is evidenced by a parallel passage in St. Mark: *Go ye into the whole world, and preach the Gospel to every creature ; he that believeth and is baptized, shall be saved: but he that believeth not shall be condemned.” 4 Here we have Christ’s plain and express declaration that while unbelief is sufficient to incur damnation, faith does not ensure salvation unless it is accompanied by Baptism. That Baptism is necessary as a means of salvation (necessitate medii) follows from John III, 5 : “Unless a man be born again 5 of water and the Holy Ghost, he cannot enter into the kingdom of heaven.” Spiritual regeneration is more than a mere keeping of the Commandments; it involves a complete transformation of the soul. As no one can come into this world without being born, so no one can enter Heaven unless he is supernaturally reborn. Hence Baptism is, ordinarily, a necessary means of salvation.6 2Sess. VII, De Bapt., can. 5: 8 Matth. XXVIII, 19. ” Si quis dixerit, baptismum liberum 4 Mark XVI, 15 sq. esse, hoc est non necessarium ad 5 iav fx^ tis ycvpriOjj. salutem, anathema sit” (Den- 6 V. Theses II and III, infra. zinger-Bannwart, n. 861). 240 BAPTISM b) This teaching is upheld by Tradition. The African bishops assembled at the Council of Carthage (416), in a letter to Innocent I, complain of the cruelty of the Pelagians, who condemn their children to eternal death by refusing them Baptism.7 Tertullian writes: “The precept is laid down that without Baptism salvation is attainable by none, chiefly on the ground of that declaration of the Lord, who says : Unless a man be born of water, he hath not eternal life.” 8 St. Basil, at a somewhat later date, says: “If you have not passed through the water, you will not be freed from the cruel tyranny of the devil.” 9 This belief of the primitive Church was embodied, as it were, in the catechumenate, an institution which lasted well into the Middle Ages. ” Catechumeni ” 10 was a name applied to adults who were under instruction with a view to receiving Baptism. Until recently they were believed to have been divided into three classes, viz.: audientes (ajcpowfievoi) ; genuflectentes (yow kAuwtcs) ; and competent es (

NECESSITY 241 competentes, or candidates for Baptism, among the faithful (fideles, moral). To the late Professor Funk belongs the credit of having shown that the catechumens were all in one class.11 But even though we now discard the three (or two) stages of preparation, this does not alter the fact that the ecclesiastical authorities were at great pains properly to instruct converts, so as to make them well-informed and loyal Catholics. The catechumens had to pass seven consecutive examinations (septem scrutinia) before they were admitted to Baptism. Besides, for a whole week after Baptism they wore white garments, which they put off on Low Sunday {Dominica in albis, scil. deponendis). Had not the Church been so firmly convinced of the importance and necessity of Baptism, she would certainly not have surrounded this Sacrament with so many imposing ceremonies nor spent so much time and labor in preparing candidates for its reception. The very existence of the catechumenate in the primitive Church proves that Baptism was always regarded as a matter of spiritual life and death.12 c) It is a moot question among theologians at what time Baptism became a necessary means of salvation. Even if it were true, as some older writers hold, that express belief in the Messias and the Trinity was a necessary condition of salvation already in the Old Testament, Baptism certainly was not, either as a means or in con11 F. X. Funk, Kirchengeschichtliche Abhandlungen und Untersuchungen, Vol. I, pp. 209 sqq., Paderborn 1897. 12 Cfr. J. Mayer, Geschichte des Katechumenates und der Katechese in den ersten seeks Jahrhunderten, Kempten 1868; P. Gobel, Geschichte der Katechese im Abendlande vom Verfalle des Katechumenates bis sum Ende des Mittelalters, Kempten 1880; T. B. Scannell in the Catholic Encyclopedia, he. sequence of a positive precept.18 For those living under the New Law the necessity of Baptism, according to the Tridentine Council,14 began with “the promulgation of the Gospel.” When was the Gospel promulgated? Was it promulgated for all nations on the day of our Lord’s Ascension, or did its precepts go into effect only when they were actually preached to each? Were we to adopt the latter assumption, we should have to admit that the necessity of Baptism, and consequently the duty of receiving the Sacrament, was limited both with regard to time and place, e. g. that the law did not go into effect in Palestine until the Gospel had been sufficiently promulgated throughout that country, which required some thiry years or more. To be entirely consistent we should have to admit further that Baptism did not become necessary for salvation in the farther parts of the Roman Empire until about the close of the third century, in the Western hemisphere until the sixteenth century, in Central Africa or the Congo Free State until the beginning of the twentieth. This would practically mean that millions of pagans after the time of Christ were in precisely the same position as the entire human race before the atonement, and that their children could be saved by a mere ” Sacrament of nature.” 15 Though this way of reasoning appears quite legitimate in the light of the Tridentine declaration, it is open to serious theological objections. In the first place, we must not arbitrarily limit the validity of our Saviour’s baptismal mandate. Secondly, we cannot assume that for more than a thousand years the children of pagan na18 On the justification of adults post Evangelism promulgatum sine and children under the Old Testa- lavacro regenerations aut eius voto ment and among the pre-Christian fieri non potest.*’ (Denzinger-BannGentiles, v. supra, p. 19 sqq. wart, n. 796). i4Sess. VI, cap. 4: •’… quae 15 V. supra, p. 18 sqq. quidem translatio [t. e. iustificatio]

NECESSITY 243 tions were better off in the matter of salvation than innumerable infants of Christian parentage, who were unable to avail themselves of the ” Sacrament of nature/’ Third, the assumption under review practically renders illusory the necessity of Baptism through a period extending over many centuries. To obviate these difficulties we prefer the more probable opinion that the law making Baptism necessary for salvation was promulgated on Ascension day or, if you will, on Pentecost, simultaneously for the whole world, and at once became binding upon all nations.16 Thesis II: In adults the place of Baptism by water can be supplied in case of urgent necessity by the so-called Baptism of desire. This proposition may be qualified as “doctrina catholica” Proof. The Baptism of desire (baptismus fiaminis) differs from the Baptism of water {baptismus fluminis) in the same way in which spiritual differs from actual Communion. If the desire for Baptism is accompanied by perfect contrition, we have the so-called baptismus flaminis, which forthwith justifies the sinner, provided, of course, that the desire is a true votum sacramenti, i. e., that it implies a firm resolve to receive the Sacrament as soon as opportunity offers. The Tridentine Council pronounces anathema against those who assert “that the Sacraments of the New Law are not necessary for salvaleCfr. Bellarmine, De Bapt., c. 5; Billuart, De Bapt., dissert. 1, art. 2, I 2. H, Hurter holds a different opinion (Compendium Theol. Dogmat., Vol. III. 12th ed., n. 317, Innsbruck 1909). 244 BAPTISM tion, but superfluous, and that without them, or without the desire thereof, men obtain of God through faith alone the grace of justification.” 17 At a later date the Holy See formally condemned a proposition extracted from the writings of Bajus, which says that ” Perfect and sincere charity can exist both in catechumens and in penitents without the remission of sins.” 18 Hence the Church teaches that perfect charity does remit sin, even in catechumens or in penitents, i. e. before the reception of the Sacrament, yet not without the Sacrament, as we have seen in Thesis I. Nothing remains, therefore, but to say that the remission of sins through perfect charity is due to the fact that such charity implfes the desire of the Sacrament. Indeed the only Sacraments here concerned are Baptism and Penance. The Council of Trent 19 explains that primal justification (from original sin) is impossible without the laver of regeneration or the desire thereof, and20 that forgiveness of personal sin must not be expected from perfect charity without at least the desire of the Sacrament of Penance. a) That perfect contrition effects immediate justification is apparent from the case of David,21 that of Zachaeus,22 and our Lord’s own words to one of the robbers crucified with Him on Cal17 Sess. VII, De Sacram., can. 4: ” Si quis dixerit, sacramenta Novae Leg is non esse ad salutem necessaria, sed superftua, et sine eis out eorum voto per solam fid em homines a Deo gratiam iustificationis adipisci, … anathema sit” (Denzinger-Bannwart, n. 847). 18 Prop. 31: ” Car it as perfecta et sincera … tarn in catechumenis quam in poenitentibus potest esse sine remissione peccatorum*’ (Dcnzinger-Bannwart, n. 1031). 10 Sess. VI, cap. 4. (Note 14, p. 242, supra). 20 Sess. XIV, cap. 4. Cfr. the dogmatic treatise on the Sacrament of Penance. 21 Cfr. Ps. so. 22 Cfr. Luke XIX, 9. NECESSITY 245 vary: This day thou shalt be with me in paradise. 23 The Prophet Ezechiel assured the Old Testament Jews in the name of Jehovah : ” If the wicked do penance for all his sins, … he shall live, and shall not die.,, 24 In the New Testament our Lord Himself says of the penitent Magdalen : ” Many sins are forgiven her, because she hath loved much.” 25 Since, however, God has ordained Baptism as a necessary means of salvation,26 perfect contrition, in order to obtain forgiveness of sins, must include the desire of the Sacrament. Cfr. John XIV, 23 : “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.” 27 b) According to primitive Tradition, the Baptism of desire, when based on charity, effects justification, though not without some ideal relation to the Baptism of water. The anonymous author of the treatise De Rebaptismate, which was composed about 256 against the practice championed by St. Cyprian,28 calls attention to the fact that the centurion Cornelius and his family were justified without the Sacrament,20 and adds : ” No doubt men can be baptized without water, in the Holy Ghost, as you observe that these were baptized, before they were baptized 23 Luke XXIII, 43. 26 V. supra, Thesis I. 24 Ez. XVIII, 21: “Siautemim- 27 Other Scriptural texts in our pius egerit poenitentiam ab omni- treatise on the Sacrament of Penbus peccatis suis, … vitd vivet et ance. non morietur” 28 This treatise was perhaps writ25 Luc. VII, 47 : ” Remittuntur ten by Bishop Ursinus (cfr. Genet peccata multa, quoniam dUexit nad., De Vir. Illustr., c. 27). multum.” 20 Acts X, 44 sqq.

with water, … since they received the grace of the New Covenant before the bath, which they reached later/’ 80 The most striking Patristic pronouncement on the subject is found in St. Ambrose’s sermon on the death of the Emperor Valentinian II, who had died as a catechumen. ” I hear you express grief,” he says, ” because he [Valentinian] did not receive the Sacrament of Baptism. Tell me, what else is there in us except the will and petition ? But he had long desired to be initiated before he came to Italy, and expressed his intention to be baptized by me as soon as possible, and it was for this reason, more than for any other, that he hastened to me. Has he not, therefore, the grace which he desired ? Has he not received that for which he asked ? Surely, he received [it] because he asked [for it].81 St. Augustine repeatedly speaks of the power inherent in the desire for Baptism. * I do not hesitate, he says in his treatise De Baptismo against the Donatists, to place the Catholic catechumen, who is burning with the love of God, before the baptized heretic… . The centurion Cornelius, before Baptism, was better than Simon [Magus], who had been baptized. For Cornelius, even before Baptism, was filled with the Holy Ghost, while Simon, after Baptism, was puffed up with an unclean spirit.82 A seemingly contradictory passage occurs in 80 Atque hoc non erit dubium, in Spiritu Sancto homines posse sine aqua boptizari, sicut animadvertis baptizatos hos, priusquam aqu& baptisarentur, … quandoquidem sine lavacro, quod postea adepti sunt, graHam repromissionis acceperint.” (Mignc, P. L., Ill, 1889). SiDe Obitu Valent., n. 51 sq.: “Audio vos dolere quod non acceperit sacramenta baptismatis. Dicite mihi, quid aliud in nobis est nisi voluntas, nisi petiliof Atqui etiam dudum hoc voti habuit, ut et antequam in Italiam venisset initiaretur, et proxime baptisari se a me velle significavit, et ideo prae ceteris causis me accersendum putavit. Non habet ergo gratiam quam desideravitt Non habet quam poposcitt Certe quia poposcit, accepit. 82 De Bapt. c. Donat., IV. 21: * Nec ergo dubito, catechumenum catholicum divind caritate ftagrantem NECESSITY 247 the same author’s Homilies on the Gospel of St. John. ” No matter what progress a catechumen may make,” it reads, ” he still carries the burden of iniquity, which is not taken away until he has been baptized.” 88 The two Augustinian passages quoted can, however, be easily reconciled. The command to receive the Baptism of water exists also for the catechumens and ceases to be binding only when there is an impossibility. ” I find,” says the same author, ” that not only martyrdom for the sake of Christ may supply what was wanting of Baptism, but also faith and conversion of heart, if recourse can not be had to the celebration of the mystery of Baptism for want of time.” 84 St. Bernard invokes the authority of SS. Ambrose and Augustine in support of his teaching that a man may be saved by the Baptism of desire if death or some other insuperable obstacle prevents him from receiving the Baptism of water.85 The “Popes decided many practical cases of conscience by this rule. Thus Innocent III unhesitatingly declared that a certain deceased priest, who had never been baptized, had undoubtedly obtained forgiveness of original sin and reached Heaven, and that the sacrifice of the Mass might be offered up for the repose of his soul.86 haeretico baptieato anteponere. . , . Melior est enim centurio Cornelius nondum baptisatus Simone [Mago] baptisato; iste enim et ante baptismum S. Spiritu impletus est, Me et post baptismum immundo spiritu impletus est.* (Migne, P. L„ XLIII, 171). 88 Tract, in loo., 13, n. 7: * Quantumcunque catechumenus proficiat, adhuc sarcinam iniquitatis portat; non illd dimittitur, nisi quum venerit ad baptismum.’* SDe Bapt. c. Donat., IV, 22: ” Invenio, non tantum passionem pro Christo id quod ex baptismo deerat posse supplere, sed etiam fidem conversionemque cordis, si forte ad celebrandum mysterium in angustiis temporum succurri non potest. 85 Ep. 77 ad Hug. Vict., n. 8: * Ab his duabus columnis difficile avellor; cum his, inquam, aut error e aut sapere me fateor, credens et ipse sold fide [♦. e. formatd] posse hominem salvari cum desiderio percipiendi sacramentum, si tamen pio implendi desiderio mors anticipans seu alia quaecumque vis invincibilis obviaverit.” (Migne, Patr. Lat., CLXXXII, 1036). 30 3 Decret., tit. 13, c. 2: ” Pres248 BAPTISM The question whether the votum baptismi accompanying perfect contrition must be explicit, is to be decided in the same way as the parallel problem whether pagans, in order to be justified, must have an express belief in the Trinity and the Incarnation, or whether an implicit belief in these mysteries is sufficient.87 The more common opinion holds that the votum implicitum is all that is required. This ” implicit desire ” may be defined as * a state of mind in which a man would ardently long for Baptism if he knew that it is necessary for salvation.* 88 Thesis III: Martyrdom (baptismus sanguinis) can also supply the place of Baptism. Though the Church has never formally pronounced on the subject, the teaching of Scripture and Tradition is sufficiently clear to enable us to regard this thesis as “doctrina certa.” Proof. The Baptism of blood, or martyrdom, is the patient endurance of death, or of extreme violence apt to cause death, for the sake of Jesus Christ. The theological concept of martyrdom (fmpns, a witness) includes three separate and distinct elements, viz.: byterum quern sine unda baptismatis diem clausisse significasti, quia in sanctae tnatris ecclesiae fide et Chrir sti no minis confessione perseveraverit, ab originali peccafo solutum et coelestis patriae gaudium esse adepturn asserimus incunctanter.” 87 On this question cfr. PohlePreuss, Grace, Actual and Habitual, pp. 182 sqq. 88 Oswald, Die Lehre von den hi. Sakramenten der kath. Kirche, Vol. I, 5th cd., p. an. Cfr. A. Seitz, Die Heilsnotwendigkeit der Kirche nach der altchristlichen Literatur bis eur Zeit des hi. Augustinus, pp. 290 sqq., Freiburg 1903. NECESSITY * 249 (1) Violent death or extremely cruel treatment which would naturally cause death, irrespective of whether the victim actually dies or is saved by a miracle, as was St. John the Evangelist when he escaped unharmed from the cauldron of boiling oil into which he had been thrown by order of the Emperor Domitian. (2) The endurance of death or violence for the sake of Christ, i. e. for the Catholic faith or for the practice of any supernatural virtue. Hence the so-called ” martyrs ” of revolution or heresy are not martyrs in the theological sense of the term. (3) Patient suffering, endured voluntarily and without resistance. This excludes soldiers who fall in battle, even though they fight in defence of the faith.89 Since martyrdom effects justification in infants as well as adults, its efficacy must be conceived after the manner of an opus operatum, and in adults presupposes a moral preparation or disposition, consisting mainly of faith accompanied by imperfect contrition.40 It does not, however, require perfect contrition, else there would be no essential distinction between Baptism of blood and Baptism of desire.41 a) The supernatural efficacy of martyrdom may be deduced from our Lord’s declaration in the Gospel of St. Matthew : Every one that shall confess me before men, I will also confess him before my Father who is in Heaven, 42 and : “He that findeth his life, shall lose it; and he that shall lose his life for me, shall find it.” 48 If a man gives up his life for Jesus, he will surely be re89 Cfr. Benedict XIV, De Serv. 41 V. supra, Thesis II. Dei Beatif., Ill, n. 42 Matth. X, 32. 40 Cfr. Cone. Trid., Sess. XIV, 48 Matth. X, 39. Cfr. Matth. cap. 7 (Denzinger-Bannwart, n. 897). XVI, 25; Luke IX, 24; XVII, 33.

2$Q BAPTISM warded. “Greater love than this no man hath, that a man lay down his life for his friends.” 44 Consequently, martyrdom must be regarded as equivalent to Baptism for the unbaptized, and as a means of justification for the baptized. b) The ancient Church explicitly interpreted Christ’s teaching in this sense, as is evident from the honors she paid to the martyrs. Tertullian says : ” We have, indeed, likewise a second font, itself one [with the former], of blood to wit… . This is the Baptism which both stands in lieu of the f ontal bathing when that has not been received, and restores it when lost.” 45 St. Cyprian declares that the catechumens who suffer martyrdom for Christ’s sake, go to Heaven. ” Let them know … that the catechumens are not deprived of Baptism, since they are baptized with the most glorious and supreme Baptism of blood.* 46 St. Augustine expresses himself in a similar manner : * To all those who die confessing Christ, even though they have not received the laver of regeneration, [martyrdom] will prove as effective for the remission of sins as if they were washed in the baptismal font.” 47 The Greek Church held the same belief. St. Cyril of Jerusalem writes: ” If a man does not receive Baptism, he hath not salvation, the martyrs alone excepted, who 44 John XV, 13. 45 De Bapt., c. 16: “Est quid em nobis etiam secundum lavacrum, unum et ipsum, sanguinis scil. . • • Hie est baptismus, qui lavacrum et non acceptum repraesentat et perditum reddit.* 46E/>. 73 ad Iubaian., n. 21 , ed. Hartel, II, 735 : * Sciant … catechumenos … non privari bap’ tismi sacramento, utpote qui baptisentur gloriosissimo et maxim 0 sanguinis baptismo” tlDe Civ. Dei, XIII, 7: ” Qui cumque etiam non recepto regenerations lavacro pro Christi confessione moriuntur, tantum eis valet ad dimittenda peccata, quantum si abluerentur fonte baptismatis.” NECESSITY 251 attain to Heaven without water.” 48 And St. Chrysostom: As those baptized in Water, so also those who suffer martyrdom, are washed clean, [the latter] in their own blood. 49 The primitive Church venerated in a special manner all those who suffered martyrdom for the faith, the unbaptized as well as the baptized. Among the earliest martyrs to whom public honors were paid, are St. Emerentiana, a foster-sister of St. Agnes, and the Holy Innocents, of whom St. Cyprian, following St. Irenaeus,50 says that though they were too young to fight for Christ, they were old enough to gain the crown of martyrdom.51 c) The Baptism of blood is more perfect than the Baptism of desire, and, in a certain sense, even excels Baptism by water. o) It is more perfect than the Baptism of desire, both in essence and effect, because it justifies infants as well as adults quasi ex opere operato, whereas the Baptism of desire is efficacious ex opere operantis, and in adults only. Martyrdom, however, is not a Sacrament because it is no ecclesiastical rite and has not been instituted as an ordinary means of grace. It is superior to the Baptism of desire in this respect, that, like ordinary Baptism, it not only forgives sins and sanctifies the sinner, but remits all temporal punishments. St. Augustine says : ” It would be an affront to pray for a martyr; we should [rather] commend ourselves to his prayers.” 52 Hence » 48 Catech., 3, n. 10 (Migne, P. C, the veneration of the martyrs in the XXXIII, 439). early Church cfr. Pohle-Preuss, 49 Horn, in Martyr. Lucian., n. 2 MaHology, pp. 144 sqq., 150. (Migne, P. G., L, 522). Other ap- diEp. 56 ad Thxbarit.: ” Aetas posite texts in Seitz, Die Heilsnot- necdum habilis ad pugnam idonea wendigkeit der Kirche, pp. 287 sqq. exstitit ad coronam.” 50 Adv. Haeres., Ill, 16, 4. On 62 Serm., 159, c. 1: ” Jniuria est

the famous dictum of Pope Innocent III : ” He who prays for a martyr insults him.” 58 St. Thomas teaches : ” Suffering endured for Christ’s sake … cleanses [the soul] of all guilt, both venial and mortal, unless the will be found actually attached to sin.” 64 P) Martyrdom is inferior to Baptism in so far as it is not a Sacrament, and consequently neither imprints a character nor confers the right of receiving the other Sacraments. It excels Baptism in that it not only remits all sins, together with the temporal punishments due to them, but likewise confers the so-called aureole.65 It is superior to Baptism also iq this that it more perfectly represents the passion and death of Christ. Cfr. Mark X, 38: “Can you drink of the chalice that I drink of, or be baptized with the baptism wherewith I am baptized ? ” — ” Let him who is deemed worthy of martyrdom,” say the Apostolic Constitutions,56 ” rejoice in the Lord for obtaining such a great crown… . Though he be a catechumen, let him depart without sadness ; for the suffering he endures for Christ will be to him more effective than Baptism.” 67 St. Bonaventure explains this as follows: ” The reason why [martyrdom] has greater efficacy is that in the Baptism of blood there is an ampler and a fuller imitation and profession of the Passion of Christ than in the Baptism of water. … In the pro martyre orare, cuius nos debemus orationibus commendari.” 58 * Jniuriam facit tnartyri, qui orat pro eo.* Cap. * Cum Marthae* De Celebr. Missae. • SiSumma Theol., 3a, qu. 87, art. 1, ad 2: ” Passio pro Christ o suscepta , . • purgat ab omni culpa et veniali et mortali, nisi actualiter voluntatem peccato invenerit inhaerentern.” 55 See Eschatology. On the threefold aureola (martyrum, virginum, doctorum) v. St. Thomas, Summa Theol., 3a, qu. 96. 66 Probably composed in the beginning of the fourth century. si Const. Apost., V, 6: “Qui martyrio dignus est habitus, laetitia in Domino efferatur, quod tantam coronam nactus fuerit… . Quamvis catechumenus sit, sine tristitia excedat: passio enim pro Christ 0 perlata erit ei sincerior baptismus.* NECESSITY 253 Baptism of water death is signified; in the Baptism of blood it is incurred.* 68 M Comment, in Sent., IV, dist. 4, p. 2, art. 1, qu. 2, ad 2: “Ratio antem quote efHcaciam habet maiorem est, quoniam in baptismo sanguinis amplior et plenior est imitatio et professio passionis Christi quam in baptismo aquae. ^ . . In baptismo aquae mors significatur, hie autem suscipitur.” For a fuller treatment of this topic cfr. Gihr, Die hi. Sakramente der kath. Kirche, Vol. I, 2nd ed., pp. 271 sqq.