262. Is it possible to be saved without Baptism?

262. Is it possible to be saved without Baptism? 

(Comp 262) Since Christ died for the salvation of all, those can be saved without Baptism who die for the faith (Baptism of blood). Catechumens and all those who, even without knowing Christ and the Church, still (under the impulse of grace) sincerely seek God and strive to do his will can also be saved without Baptism (Baptism of desire). The Church in her liturgy entrusts children who die without Baptism to the mercy of God.

“In brief”  

(CCC 1281) Those who die for the faith, those who are catechumens, and all those who, without knowing of the Church but acting under the inspiration of grace, seek God sincerely and strive to fulfill his will, are saved even if they have not been baptized (cf. LG 16). (CCC 1282) Since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. Entry into Christian life gives access to true freedom.      

To deepen and explain  

(CCC 1258) The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament. (CCC 1259) For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament. (CCC 1261) As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them" (Mk 10:14; cf. 1 Tim 2:4), allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism. 

On reflection  

(CCC 1260) "Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery" (GS 22 § 5; cf. LG 16; AG 7). Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity. (CCC 2473) Martyrdom is the supreme witness given to the truth of the faith: it means bearing witness even unto death. The martyr bears witness to Christ who died and rose, to whom he is united by charity. He bears witness to the truth of the faith and of Christian doctrine. He endures death through an act of fortitude. "Let me become the food of the beasts, through whom it will be given me to reach God" (St. Ignatius of Antioch, Ad Rom. 4, 1: SCh 10, 110). 

 (Next question: What are the effects of Baptism?)  

261. Is Baptism necessary for salvation?

261. Is Baptism necessary for salvation?    

(Comp 261) Baptism is necessary for salvation for all those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.

“In brief”  

(CCC 1277) Baptism is birth into the new life in Christ. In accordance with the Lord's will, it is necessary for salvation, as is the Church herself, which we enter by Baptism.

To deepen and explain  

(CCC 1257) The Lord himself affirms that Baptism is necessary for salvation (Cf. Jn 3:5). He also commands his disciples to proclaim the Gospel to all nations and to baptize them (Cf. Mt 28:19-20; cf. Council of Trent (1547) DS 1618; LG 14; AG 5). Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament (Cf. Mk 16:16). The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments. 

On reflection  

(CCC 1129) The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation (Cf. Council of Trent (1547): DS 1604). "Sacramental grace" is the grace of the Holy Spirit, given by Christ and proper to each sacrament. The Spirit heals and transforms those who receive him by conforming them to the Son of God. The fruit of the sacramental life is that the Spirit of adoption makes the faithful partakers in the divine nature (Cf. 2 Pet 1:4) by uniting them in a living union with the only Son, the Savior. 

(Next question: Is it possible to be saved without Baptism?)

260. Who can baptize?

260. Who can baptize? 

(Comp 260) The ordinary ministers of Baptism are the bishop and the priest. In the Latin Church the deacon also can baptize. In case of necessity any person can baptize provided he has the intention of doing what the Church does. This is done by pouring water on the head of the candidate while saying the Trinitarian formula for Baptism: “I baptize you in the name of the Father and of the Son and of the Holy Spirit”.

“In brief”  

(CCC 1284) In case of necessity, any person can baptize provided that he have the intention of doing that which the Church does and provided that he pours water on the candidate's head while saying: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." 

To deepen and explain   

(CCC 1256) The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon (Cf. CIC, can. 861 § 1; CCEO, can. 677 § 1). In case of necessity, anyone, even a non-baptized person, with the required intention can baptize (CIC, can. 861 § 2), by using the Trinitarian baptismal formula. The intention required is to will to do what the Church does when she baptizes. The Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation (Cf. 1 Tim 2:4). 

On reflection  

(CCC 1752) In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. The end is the first goal of the intention and indicates the purpose pursued in the action. The intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end. For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it.     

(Next question: Is Baptism necessary for salvation?)

259. What is required of one who is to be baptized?

259. What is required of one who is to be baptized?   

(Comp 259) Everyone who is to be baptized is required to make a profession of faith. This is done personally in the case of an adult or by the parents and by the Church in the case of infants. Also the godfather or the godmother and the whole ecclesial community share the responsibility for baptismal preparation (catechumenate) as well as for the development and safeguarding of the faith and grace given at baptism.

“In brief”  

(CCC 1246) "Every person not yet baptized and only such a person is able to be baptized" (CIC, can. 864; cf. CCEO, can. 679).

To deepen and explain  

(CCC 1253) Baptism is the sacrament of faith (Cf. Mk 16:16). But faith needs the community of believers. It is only within the faith of the Church that each of the faithful can believe. The faith required for Baptism is not a perfect and mature faith, but a beginning that is called to develop. The catechumen or the godparent is asked: "What do you ask of God's Church?" the response is: "Faith!" (CCC 1254) For all the baptized, children or adults, faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth. 

 On reflection  

(CCC 1255) For the grace of Baptism to unfold, the parents' help is important. So too is the role of the godfather and godmother, who must be firm believers, able and ready to help the newly baptized - child or adult  - on the road of Christian life (Cf. CIC, cann. 872-874). Their task is a truly ecclesial function (officium) (Cf. SC 67). The whole ecclesial community bears some responsibility for the development and safeguarding of the grace given at Baptism. (CCC 168) It is the Church that believes first, and so bears, nourishes and sustains my faith. Everywhere, it is the Church that first confesses the Lord: "Throughout the world the holy Church acclaims you", as we sing in the hymn Te Deum; with her and in her, we are won over and brought to confess: "I believe", "We believe". It is through the Church that we receive faith and new life in Christ by Baptism. In the Rituale Romanum, the minister of Baptism asks the catechumen: "What do you ask of God's Church?" and the answer is: "Faith." "What does faith offer you?" "Eternal life" (Roman Ritual, Rite of baptism of adults).

(Next question: Who can baptize?)

258. Why does the Church baptize infants?

258. Why does the Church baptize infants? 

(Comp 258) The Church baptizes infants because they are born with original sin. They need to be freed from the power of the Evil One and brought into that realm of freedom which belongs to the children of God.

“In brief” 

(CCC 1282) Since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. Entry into Christian life gives access to true freedom. 

To deepen and explain  

(CCC 1250) Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called (Cf. Council of Trent (1546): DS 1514; cf. Col 1:12-14). The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth (Cf. CIC, can. 867; CCEO, cann. 681; 686, 1). 

 On reflection  

(CCC 403) Following St. Paul, the Church has always taught that the overwhelming misery which oppresses men and their inclination towards evil and death cannot be understood apart from their connection with Adam's sin and the fact that he has transmitted to us a sin with which we are all born afflicted, a sin which is the "death of the soul" (Cf. Council of Trent: DS 1512). Because of this certainty of faith, the Church baptizes for the remission of sins even tiny infants who have not committed personal sin (Cf. Council of Trent: DS 1514). (CCC 1251) Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them (Cf. LG 11; 41; GS 48; CIC, can. 868). (CCC 1252) The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptized (Cf. Acts 16:15, 33; 18:8; 1 Cor 1:16; CDF, instruction, Pastoralis  actio: AAS 72 (1980) 1137-1156). (CCC 1283) With respect to children who have died without Baptism, the liturgy of the Church invites us to trust in God's mercy and to pray for their salvation. 

(Next question: What is required of one who is to be baptized?)

257. Who can receive Baptism?

257. Who can receive Baptism? 

(Comp 257) Every person not yet baptized is able to receive Baptism.

“In brief”  

(CCC 1246) "Every person not yet baptized and only such a person is able to be baptized" (CIC, can. 864; cf. CCEO, can. 679). 

To deepen and explain  

(CCC 1247) Since the beginning of the Church, adult Baptism is the common practice where the proclamation of the Gospel is still new. The catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist. (CCC 1248) The catechumenate, or formation of catechumens, aims at bringing their conversion and faith to maturity, in response to the divine initiative and in union with an ecclesial community. The catechumenate is to be "a formation in the whole Christian life… during which the disciples will be joined to Christ their teacher. The catechumens should be properly initiated into the mystery of salvation and the practice of the evangelical virtues, and they should be introduced into the life of faith, liturgy, and charity of the People of God by successive sacred rites" (AG 14; cf. RCIA 19; 98). (CCC 1249) Catechumens "are already joined to the Church, they are already of the household of Christ, and are quite frequently already living a life of faith, hope, and charity" (AG 14 § 5). "With love and solicitude mother Church already embraces them as her own" (LG 14 § 3; cf. CIC, can. 206; 788 § 3). 

On reflection 

(CCC 1250) Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called (Cf. Council of Trent (1546): DS 1514; cf. Col 1:12-14). The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth (Cf. CIC, can. 867; CCEO, cann. 681; 686, 1). (CCC 1251) Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them (Cf. LG 11; 41; GS 48; CIC, can. 868). (CCC 1252) The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptized (Cf. Acts 16:15, 33; 18:8; 1 Cor 1:16; CDF, instruction, Pastoralis  actio: AAS 72 (1980) 1137-1156).   

(Next question: Why does the Church baptize infants?)

256. In what does the essential rite of Baptism consist? (part 4 continuation)

 

256. In what does the essential rite of Baptism consist? (part 4 continuation)       

(Comp 256 repetition) The essential rite of this sacrament consists in immersing the candidate in water or pouring water over his or her head while invoking the name of the Father and the Son and the Holy Spirit.

“In brief”  

(CCC 1278) The essential rite of Baptism consists in immersing the candidate in water or pouring water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit.

To deepen and explain  

(CCC 1241) The anointing with sacred chrism, perfumed oil consecrated by the bishop, signifies the gift of the Holy Spirit to the newly baptized, who has become a Christian, that is, one "anointed" by the Holy Spirit, incorporated into Christ who is anointed priest, prophet, and king (Cf. RBC 62). (CCC 1242) In the liturgy of the Eastern Churches, the post-baptismal anointing is the sacrament of Chrismation (Confirmation). In the Roman liturgy the post-baptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop-Confirmation, which will as it were "confirm" and complete the baptismal anointing. (CCC 1236) The proclamation of the Word of God enlightens the candidates and the assembly with the revealed truth and elicits the response of faith, which is inseparable from Baptism. Indeed Baptism is "the sacrament of faith" in a particular way, since it is the sacramental entry into the life of faith. 

On reflection  

(CCC 1243) The white garment symbolizes that the person baptized has "put on Christ" (Gal 3:27), has risen with Christ. The candle, lit from the Easter candle, signifies that Christ has enlightened the neophyte. In him the baptized are "the light of the world" (Mt 5:14; cf. Phil 2:15). The newly baptized is now, in the only Son, a child of God entitled to say the prayer of the children of God: "Our Father." (CCC 1244) First Holy Communion. Having become a child of God clothed with the wedding garment, the neophyte is admitted "to the marriage supper of the Lamb" (Rev 19:9) and receives the food of the new life, the body and blood of Christ. The Eastern Churches maintain a lively awareness of the unity of Christian initiation by giving Holy Communion to all the newly baptized and confirmed, even little children, recalling the Lord's words: "Let the children come to me, do not hinder them" (Mk 10:14). The Latin Church, which reserves admission to Holy Communion to those who have attained the age of reason, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the praying of the Our Father. (CCC 1245) The solemn blessing concludes the celebration of Baptism. At the Baptism of newborns the blessing of the mother occupies a special place. [END]  

(Next question: Who can receive Baptism?)

256. In what does the essential rite of Baptism consist? (part 3 continuation)

256. In what does the essential rite of Baptism consist? (part 3 continuation)         

(Comp 256 repetition) The essential rite of this sacrament consists in immersing the candidate in water or pouring water over his or her head while invoking the name of the Father and the Son and the Holy Spirit.

“In brief”  

(CCC 1277) Baptism is birth into the new life in Christ. In accordance with the Lord's will, it is necessary for salvation, as is the Church herself, which we enter by Baptism. (CCC 1278) The essential rite of Baptism consists in immersing the candidate in water or pouring water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit.  

To deepen and explain  

(CCC 1237) Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate. The celebrant then anoints him with the oil of catechumens, or lays his hands on him, and he explicitly renounces Satan. Thus prepared, he is able to confess the faith of the Church, to which he will be "entrusted" by Baptism (Cf. Rom 6:17). (CCC 1673) When the Church asks publicly and authoritatively in the name of Jesus Christ that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called exorcism. Jesus performed exorcisms and from him the Church has received the power and office of exorcizing (Cf. Mk 1:25-26; 3:15; 6:7, 13; 16:17). In a simple form, exorcism is performed at the celebration of Baptism. The solemn exorcism, called "a major exorcism," can be performed only by a priest and with the permission of the bishop. The priest must proceed with prudence, strictly observing the rules established by the Church. Exorcism is directed at the expulsion of demons or to the liberation from demonic possession through the spiritual authority which Jesus entrusted to his Church. Illness, especially psychological illness, is a very different matter; treating this is the concern of medical science. Therefore, before an exorcism is performed, it is important to ascertain that one is dealing with the presence of the Evil One, and not an illness (Cf. CIC, can. 1172). (CCC 189) The first "profession of faith" is made during Baptism. The symbol of faith is first and foremost the baptismal creed. Since Baptism is given "in the name of the Father and of the Son and of the Holy Spirit" (Mt 28:19). The truths of faith professed during Baptism are articulated in terms of their reference to the three persons of the Holy Trinity. 

On reflection  

(CCC 1238) The baptismal water is consecrated by a prayer of epiclesis (either at this moment or at the Easter Vigil). The Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be baptized in it may be "born of water and the Spirit" (Jn 3:5). (CCC 1239) The essential rite of the sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head. (CCC 1240) In the Latin Church this triple infusion is accompanied by the minister's words: "N., I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." In the Eastern liturgies the catechumen turns toward the East and the priest says: "The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit." At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the water and raises him up again. [IT CONTINUES]

(The question: “In what does the essential rite of Baptism consist?” continues)

256. In what does the essential rite of Baptism consist? (part 2 continuation)

256. In what does the essential rite of Baptism consist? (part 2 continuation)       

(Comp 256 repetition) The essential rite of this sacrament consists in immersing the candidate in water or pouring water over his or her head while invoking the name of the Father and the Son and the Holy Spirit.

“In brief”  

(CCC 1278) The essential rite of Baptism consists in immersing the candidate in water or pouring water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit. 

To deepen and explain  

(CCC 1233) Today in all the rites, Latin and Eastern, the Christian initiation of adults begins with their entry into the catechumenate and reaches its culmination in a single celebration of the three sacraments of initiation: Baptism, Confirmation, and the Eucharist (Cf. AG 14; CIC, can. 851; 865; 866). In the Eastern rites the Christian initiation of infants also begins with Baptism followed immediately by Confirmation and the Eucharist, while in the Roman rite it is followed by years of catechesis before being completed later by Confirmation and the Eucharist, the summit of their Christian initiation (Cf. CIC, can. 851, 2°; 868). (CCC 1234) The meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized person. 

On reflection  

(CCC 1235) The sign of the cross, on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the redemption Christ won for us by his cross. (CCC 617) The Council of Trent emphasizes the unique character of Christ's sacrifice as "the source of eternal salvation" (Heb 5:9) and teaches that "his most holy Passion on the wood of the cross merited justification for us" (Council of Trent: DS 1529). And the Church venerates his cross as she sings: "Hail, O Cross, our only hope" (LH, Lent, Holy Week, Evening Prayer, Hymn Vexilla Regis). (CCC 2157) The Christian begins his day, his prayers, and his activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen." The baptized person dedicates the day to the glory of God and calls on the Savior's grace which lets him act in the Spirit as a child of the Father. The sign of the cross strengthens us in temptations and difficulties. [IT CONTINUES]

(The question: “In what does the essential rite of Baptism consist?” continues)

256. In what does the essential rite of Baptism consist? (part 1)

256. In what does the essential rite of Baptism consist? (part 1)        

(Comp 256) The essential rite of this sacrament consists in immersing the candidate in water or pouring water over his or her head while invoking the name of the Father and the Son and the Holy Spirit.

“In brief” 

(CCC 1277) Baptism is birth into the new life in Christ. In accordance with the Lord's will, it is necessary for salvation, as is the Church herself, which we enter by Baptism. (CCC 1278) The essential rite of Baptism consists in immersing the candidate in water or pouring water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit.  

To deepen and explain  

 (CCC 1229) From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion. (CCC 1204) The celebration of the liturgy, therefore, should correspond to the genius and culture of the different peoples (Cf. SC 37-40). In order that the mystery of Christ be "made known to all the nations… to bring about the obedience of faith" (Rom 16:26), it must be proclaimed, celebrated, and lived in all cultures in such a way that they themselves are not abolished by it, but redeemed and fulfilled  (Cf. CT 53): It is with and through their own human culture, assumed and transfigured by Christ, that the multitude of God's children has access to the Father, in order to glorify him in the one Spirit. (CCC 1230) This initiation has varied greatly through the centuries according to circumstances. In the first centuries of the Church, Christian initiation saw considerable development. A long period of catechumenate included a series of preparatory rites, which were liturgical landmarks along the path of catechumenal preparation and culminated in the celebration of the sacraments of Christian initiation. 

On reflection  

(CCC 1231) Where infant Baptism has become the form in which this sacrament is usually celebrated, it has become a single act encapsulating the preparatory stages of Christian initiation in a very abridged way. By its very nature infant Baptism requires a post-baptismal catechumenate. Not only is there a need for instruction after Baptism, but also for the necessary flowering of baptismal grace in personal growth. The catechism has its proper place here. (CCC 1232) The second Vatican Council restored for the Latin Church "the catechumenate for adults, comprising several distinct steps" (SC 64). The rites for these stages are to be found in the Rite of Christian Initiation of Adults (Cf. RCIA 1972). The Council also gives permission that: "In mission countries, in addition to what is furnished by the Christian tradition, those elements of initiation rites may be admitted which are already in use among some peoples insofar as they can be adapted to the Christian ritual" (SC 65; cf. SC 37-40). [IT CONTINUES]

(The question: “In what does the essential rite of Baptism consist?” continues)

255. Starting when and to whom has the Church administered Baptism?

255. Starting when and to whom has the Church administered Baptism? 

(Comp 255) From the day of Pentecost, the Church has administered Baptism to anyone who believes in Jesus Christ.

“In brief”  

(CCC 1276) "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Mt 28:19-20). 

To deepen and explain  

(CCC 1226) From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit" (Acts 2:38). The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans (Cf. Acts 2:41; 8:12-13; 10:48; 16:15). Always, Baptism is seen as connected with faith: "Believe in the Lord Jesus, and you will be saved, you and your household," St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptized at once, with all his family" (Acts 16:31-33). (CCC 1228) Hence Baptism is a bath of water in which the "imperishable seed" of the Word of God produces its life-giving effect (1 Pet 1:23; cf. Eph 5:26). St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament" (St. Augustine, In Jo. Ev. 80, 3: PL 35, 1840).  1226  1228

On reflection  

(CCC 1227) According to the Apostle Paul, the believer enters through Baptism into communion with Christ's death, is buried with him, and rises with him: Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life (Rom 6:3-4; cf. Col 2:12). The baptized have "put on Christ" (Gal 3:27). Through the Holy Spirit, Baptism is a bath that purifies, justifies, and sanctifies (Cf. 1 Cor 6:11; 12:13). (CCC 790) Believers who respond to God's word and become members of Christ's Body, become intimately united with him: "In that body the life of Christ is communicated to those who believe, and who, through the sacraments, are united in a hidden and real way to Christ in his Passion and glorification"(LG 7). This is especially true of Baptism, which unites us to Christ's death and Resurrection, and the Eucharist, by which "really sharing in the body of the Lord,… we are taken up into communion with him and with one another" (LG 7; cf. Rom 6:4-5; 1 Cor 12:13).  

(Next question: In what does the essential rite of Baptism consist?)