✟ Baptism ✟
Truth of Faith

Baptism is the first and most important sacrament for
removing sin and restoring supernatural life to a human soul.

Lay Catechist Notes on Baptism
Jesus Christ made known on numerous occasions that to receive entrance in to the Kingdom of God one must be baptized in water and the Holy Spirit, without which, there is no life to be found. Baptism removes "Original Sin" as well as any other sins that may have been committed (in the event that the person being Baptized is not an infant) - most importantly, Baptism restores "Sanctifying Grace" in the soul of the individual, allowing them to be made fit for receiving eternal life with God. "The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:
  • enabling them to believe in God, to hope in him, and to love him through the theological virtues
  • giving them the power to live and act under the prompting of the Holy Spirit through the gifts of the Holy Spirit;
  • allowing them to grow in goodness through the moral virtues
Thus the whole organism of the Christian's supernatural life has its roots in Baptism." (Catechism of the Catholic Church)
Defined Dogmas of the Roman Catholic Church
God the Sanctifier - Baptism
Divine Revelation (Scriptural Proof)
  • 3Jesus answered, and said to him: Amen, amen I say to thee, unless a man be born again, he cannot see the kingdom of God. 4Nicodemus saith to him: How can a man be born when he is old? can he enter a second time into his mother's womb, and be born again? 5Jesus answered: Amen, amen I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. 6That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit. (John 3:3-6)
  • 47Then Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we? (Acts 10:47)
  • 3Know you not that all we, who are baptized in Christ Jesus, are baptized in his death? 4For we are buried together with him by baptism into death; that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. 5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. 6Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer. (Romans 6:3-6)
  • 5Not by the works of justice, which we have done, but according to his mercy, he saved us, by the laver of regeneration, and renovation of the Holy Ghost; (Titus 3:5)
  • 19Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. 20Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. (Matthew 28:19-20)
  • 16He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned. (Mark 16:16)
  • 38But Peter said to them: Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins: and you shall receive the gift of the Holy Ghost. (Acts 2:38)
  • 16And now why tarriest thou? Rise up, and be baptized, and wash away thy sins, invoking his name. (Acts 22:16)
Catechism of the Catholic Church
  • 1214 This sacrament is called Baptism, after the central rite by which it is carried out: to baptize (Greek baptizein) means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature."
  • 1215 This sacrament is also called "the washing of regeneration and renewal by the Holy Spirit," for it signifies and actually brings about the birth of water and the Spirit without which no one "can enter the kingdom of God."
  • 1216 "This bath is called enlightenment, because those who receive this [catechetical] instruction are enlightened in their understanding . . . ." Having received in Baptism the Word, "the true light that enlightens every man," the person baptized has been "enlightened," he becomes a "son of light," indeed, he becomes "light" himself:
      Baptism is God's most beautiful and magnificent gift. . . .We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal, and most precious gift. It is called gift because it is conferred on those who bring nothing of their own; grace since it is given even to the guilty; Baptism because sin is buried in the water; anointing for it is priestly and royal as are those who are anointed; enlightenment because it radiates light; clothing since it veils our shame; bath because it washes; and seal as it is our guard and the sign of God's Lordship.
  • 1223 All the Old Covenant prefigurations find their fulfillment in Christ Jesus. He begins his public life after having himself baptized by St. John the Baptist in the Jordan. After his resurrection Christ gives this mission to his apostles: "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."
  • 1224 Our Lord voluntarily submitted himself to the baptism of St. John, intended for sinners, in order to "fulfill all righteousness." Jesus' gesture is a manifestation of his self-emptying. The Spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation, and the Father revealed Jesus as his "beloved Son."
  • 1257 The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. 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. 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.
  • 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.
  • 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.
  • 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," 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.
  • 1263 By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin. In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God.
  • 1264 Yet certain temporal consequences of sin remain in the baptized, such as suffering, illness, death, and such frailties inherent in life as weaknesses of character, and so on, as well as an inclination to sin that Tradition calls concupiscence, or metaphorically, "the tinder for sin" (fomes peccati); since concupiscence "is left for us to wrestle with, it cannot harm those who do not consent but manfully resist it by the grace of Jesus Christ." Indeed, "an athlete is not crowned unless he competes according to the rules."
  • 1272 Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation. Given once for all, Baptism cannot be repeated.
  • 1273 Incorporated into the Church by Baptism, the faithful have received the sacramental character that consecrates them for Christian religious worship. The baptismal seal enables and commits Christians to serve God by a vital participation in the holy liturgy of the Church and to exercise their baptismal priesthood by the witness of holy lives and practical charity.
  • 1274 The Holy Spirit has marked us with the seal of the Lord ("Dominicus character") "for the day of redemption." "Baptism indeed is the seal of eternal life." The faithful Christian who has "kept the seal" until the end, remaining faithful to the demands of his Baptism, will be able to depart this life "marked with the sign of faith," with his baptismal faith, in expectation of the blessed vision of God - the consummation of faith - and in the hope of resurrection.
  • 1275 Christian initiation is accomplished by three sacraments together: Baptism which is the beginning of new life; Confirmation which is its strengthening; and the Eucharist which nourishes the disciple with Christ's Body and Blood for his transformation in Christ.
Ecumenical Council Documents
  • 4th General Council of the Lateran (1215)
    • 1. Confession of Faith
      • "But the sacrament of baptism is consecrated in water at the invocation of the undivided Trinity — namely Father, Son and holy Spirit — and brings salvation to both children and adults when it is correctly carried out by anyone in the form laid down by the church."

  • General Council of Vienne (1311)
    • Decrees 
      • "All are faithfully to profess that there is one baptism which regenerates all those baptized in Christ, just as there is one God and one faith'. We believe that when baptism is administered in water in the name of the Father and of the Son and of the holy Spirit, it is a perfect means of salvation for both adults and children. Yet because, as regards the effect of baptism in children, we find that certain theologians have held contrary opinions, some saying that by baptism guilt is indeed remitted in infants but grace is not conferred, others on the contrary asserting that both guilt is remitted and the virtues and sanctifying grace are infused with regard to habit though for the time being not with regard to use, we, considering the general efficacy of Christ's death, which through baptism is applied in like manner to all the baptised, choose, with the approval of the sacred council, the second opinion, which says that sanctifying grace and the virtues are conferred in baptism on both infants and adults, as more probable and more in harmony with the words of the saints and of modern doctors of theology

  • General Council of Florence (1431)
    • Session 8 - "Bull of Union with the Armenians" - Summarizes the 7 Sacraments, including Baptism
      • "Since death came into the world through one person, unless we are born again of water and the spirit, we cannot, as Truth says, enter the kingdom of heaven. The matter of this sacrament is true and natural water, either hot or cold."
      • "But in case of necessity not only a priest or a deacon, but even a lay man or a woman, even a pagan and a heretic, can baptize provided he or she uses the form of the church and intends to do what the church does. The effect of this sacrament is the remission of all original and actual guilt, also of all penalty that is owed for that guilt. Hence no satisfaction for past sins is to be imposed on the baptized, but those who die before they incur any guilt go straight to the kingdom of heaven and the vision of God."
    • Session 11 - "Bull of Union with the Copts" - Baptism for infants as soon as possible:
      • "With regard to children, since the danger of death is often present and the only remedy available to them is the sacrament of baptism by which they are snatched away from the dominion of the devil and adopted as children of God, it admonishes that sacred baptism is not to be deferred for forty or eighty days or any other period of time in accordance with the usage of some people, but it should be conferred as soon as it conveniently can; and if there is imminent danger of death, the child should be baptized straightaway without any delay, even by a lay man or a woman in the form of the church, if there is no priest, as is contained more fully in the decree on the Armenians"

  • General Council of Trent (1545)
    • Decree Concerning Original Sin
      • "3. If anyone asserts that this sin of Adam, which in its origin is one, and by propagation, not by imitation, transfused into all, which is in each one as something that is his own, is taken away either by the forces of human nature or by a remedy other than the merit of the one mediator, our Lord Jesus Christ, who has reconciled us to God in his own blood, made unto us justice, sanctification and redemption; or if he denies that that merit of Jesus Christ is applied both to adults and to infants by the sacrament of baptism rightly administered in the form of the Church, let him be anathema; for there is no other name under heaven given to men, whereby we must be saved."
      • "4. If anyone denies that infants, newly born from their mothers' wombs, are to be baptized, even though they be born of baptized parents, or says that they are indeed baptized for the remission of sins, but that they derive nothing of original sin from Adam which must be expiated by the laver of regeneration for the attainment of eternal life, whence it follows that in them the form of baptism for the remission of sins is to be understood not as true but as false, let him be anathema, for what the Apostle has said, by one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned, is not to be understood otherwise than as the Catholic Church has everywhere and always understood it. For in virtue of this rule of faith handed down from the apostles, even infants who could not as yet commit any sin of themselves, are for this reason truly baptized for the remission of sins, in order that in them what they contracted by generation may be washed away by regeneration. For, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of heaven."
      • "5. If anyone denies that by the grace of our Lord Jesus Christ which is conferred in baptism, the guilt of original sin is remitted, or says that the whole of that which belongs to the essence of sin is not taken away, but says that it is only canceled or not imputed, let him be anathema."
    • Canons On The Sacraments In General
      • "Canon 9. If anyone says that in three sacraments, namely, baptism, confirmation and order, there is not imprinted on the soul a character, that is, a certain spiritual and indelible mark, by reason of which they cannot be repeated, let him be anathema."
    • Session VI"Decree Concerning Justification"
      • "In which words is given a brief description of the justification of the sinner, as being a translation from that state in which 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 Savior.
        • This translation however cannot, since promulgation of the Gospel, be effected except through the laver of regeneration or its desire, as it is written: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God."
    • Session VII"Canons on Baptism"
      • "Canon 2. If anyone says that true and natural water is not necessary for baptism and thus twists into some metaphor the words of our Lord Jesus Christ: Unless a man be born again of water and the Holy Ghost, let him be anathema."
      • "Canon 4. If anyone says that the baptism which is given by heretics in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church does, is not true baptism, let him be anathema."
      • "Canon 12. If anyone says that no one is to be baptized except at that age at which Christ was baptized, or when on the point of death, let him be anathema."
      • "Canon 13. If anyone says that children, because they have not the act of believing, are not after having received baptism to be numbered among the faithful, and that for this reason are to be rebaptized when they have reached the years of discretion; or that it is better that the baptism of such be omitted than that, while not believing by their own act, they should be baptized in the faith of the Church alone, let him be anathema."
    • Session XIV (Chapter II) "The Difference Between the Sacrament of Penance and that of Baptism"

  • 1st General Council of the Vatican (1869)
    • Profession of faith
      • 4. I profess also that there are seven sacraments of the new law, truly and properly so called, instituted by our lord Jesus Christ and necessary for salvation, though each person need not receive them all. They are:
        • a. baptism,
        • b. confirmation,
        • c. the Eucharist,
        • d. penance,
        • e. last anointing,
        • f. order and
        • g. matrimony; and - they confer grace. Of these baptism, confirmation and order may not be repeated without sacrilege.
Papal Encyclical Documents
  • Divini Illius Magistri (1929) - Divine Master - Pius XI
    • "13. The third society, into which man is born when through Baptism he reaches the divine life of grace, is the Church; a society of the supernatural order and of universal extent; a perfect society, because it has in itself all the means required for its own end, which is the eternal salvation of mankind; hence it is supreme in its own domain."
    • "94. The proper and immediate end of Christian education is to cooperate with divine grace in forming the true and perfect Christian, that is, to form Christ Himself in those regenerated by Baptism, according to the emphatic expression of the Apostle: "My little children, of whom I am in labor again, until Christ be formed in you." For the true Christian must live a supernatural life in Christ: "Christ who is your life," and display it in all his actions: "That the life also of Jesus may be made manifest in our mortal flesh."

  • Casti Connubii (1930) - Chaste Wedlock - Pius XI
    • "14. For although Christian spouses even if sanctified themselves cannot transmit sanctification to their progeny, nay, although the very natural process of generating life has become the way of death by which original sin is passed on to posterity, nevertheless, they share to some extent in the blessings of that primeval marriage of Paradise, since it is theirs to offer their offspring to the Church in order that by this most fruitful Mother of the children of God they may be regenerated through the laver of Baptism unto supernatural justice and finally be made living members of Christ, partakers of immortal life, and heirs of that eternal glory to which we all aspire from our inmost heart."

  • Mystici Corporis Christi (1943) - The Mystical Body of Christ - Pius XII
    • "Through the waters of Baptism those who are born into this world dead in sin are not only born again and made members of the Church, but being stamped with a spiritual seal they become able and fit to receive the other Sacraments."
    • "Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit."

  • Mediator Dei (1947) - Mediator of God - Pius XII
    • "88. Nor is it to be wondered at, that the faithful should be raised to this dignity. By the waters of baptism, as by common right, Christians are made members of the Mystical Body of Christ the Priest, and by the "character" which is imprinted on their souls, they are appointed to give worship to God. Thus they participate, according to their condition, in the priesthood of Christ."

  • Paenitentiam Agere (1962) - Penance for Sins - John XXIII
    • Penance and Baptismal Innocence
      • "13. To become a member of Holy Church by baptism is to be clothed in the beauty with which Christ adorns His beloved Bride. "Christ loved the Church and delivered Himself up for her; that he might sanctify her, cleansing her in the bath of water by means of the word of life; in order that he might present to himself the Church in all her glory, not having spot or wrinkle or any such thing; but that she might be holy and without blemish."

  • Ecclesiam Suam (1964) - His Church - Paul VI
    • Meaning of Baptism
      • "39. Those who are baptized and by this means incorporated into Christ's Mystical Body, His Church, must attach the greatest importance to this event. They must be acutely aware of being raised to a higher status, of being reborn to a supernatural life, there to experience the happiness of being God's adopted sons, the special dignity of being Christ's brothers, the blessedness, the grace and the joy of the indwelling Holy Spirit."
      • "They have indeed been called to a new kind of life, but they have lost nothing of their own humanity except the unhappy state of original sin. Rather, the humanity in them is now capable of bearing the fairest flowers of perfection and the most precious and holiest of fruits. To be a Christian, to have received holy Baptism, must not be looked upon as something of negligible importance. It must be something which thrills the baptized person to the very core of his being. He must look upon it with the eyes of the Christians of the early Church, as an "illumination" which draws down upon his soul the life-giving radiance of divine truth, opens heaven to him, and sheds upon this mortal life that light which enables him to walk as a child of the light toward the vision of God, the wellspring of eternal happiness."
      • "60. This difference between the Christian and the worldly life also arises from the fact that we are conscious of having been truly justified. Justification is produced in us by our sharing in the paschal mystery, particularly in Baptism, which is truly a rebirth, as St. Paul teaches: "All who are baptized in Christ Jesus are baptized in his death. For we are buried together with him by baptism into death: that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life."

  • Dominum Et Vivificantem (1986) - The Lord and Giver of Life - John Paul II
    • "Thus in the farewell discourse at the Last Supper, we can say that the highest point of the revelation of the Trinity is reached At the same time, we are on the threshold of definitive events and final words which in the end will be translated into the great missionary mandate addressed to the Apostles and through them to the Church: "Go therefore and make disciples of all nations," a mandate which contains, in a certain sense, the Trinitarian formula of baptism: "baptizing them in the name of the Father and of the Son and of the Holy Spirit."

  • Redemptoris Missio (1990) - Mission of the Redeemer - John Paul II
    • "Conversion to Christ is joined to Baptism not only because of the Church's practice, but also by the will of Christ himself, who sent the apostles to make disciples of all nations and to baptize them (cf. Mt 28:19). Conversion is also joined to Baptism because of the intrinsic need to receive the fullness of new life in Christ. As Jesus says to Nicodemus: "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God" (Jn 3:5). In Baptism, in fact, we are born anew to the life of God's children, united to Jesus Christ and anointed in the Holy Spirit. Baptism is not simply a seal of conversion, and a kind of external sign indicating conversion and attesting to it. Rather, it is the sacrament which signifies and effects rebirth from the Spirit, establishes real and unbreakable bonds with the Blessed Trinity, and makes us members of the Body of Christ, which is the Church."
    • "In Baptism, in fact, we are born anew to the life of God's children, united to Jesus Christ and anointed in the Holy Spirit. Baptism is not simply a seal of conversion, and a kind of external sign indicating conversion and attesting to it. Rather, it is the sacrament which signifies and effects rebirth from the Spirit, establishes real and unbreakable bonds with the Blessed Trinity, and makes us members of the Body of Christ, which is the Church."
    • "All this needs to be said, since not a few people, precisely in those areas involved in the mission ad gentes, tend to separate conversion to Christ from Baptism, regarding Baptism as unnecessary. It is true that in some places sociological considerations associated with Baptism obscure its genuine meaning as an act of faith. This is due to a variety of historical and cultural factors which must be removed where they still exist, so that the sacrament of spiritual rebirth can be seen for what it truly is. Local ecclesial communities must devote themselves to this task. It is also true that many profess an interior commitment to Christ and his message yet do not wish to be committed sacramentally, since, owing to prejudice or because of the failings of Christians, they find it difficult to grasp the true nature of the Church as a mystery of faith and love. I wish to encourage such people to be fully open to Christ, and to remind them that, if they feel drawn to Christ, it was he himself who desired that the Church should be the "place" where they would in fact find him. At the same time, I invite the Christian faithful, both individually and as communities, to bear authentic witness to Christ through the new life they have received."
    • "Although the Church gladly acknowledges whatever is true and holy in the religious traditions of Buddhism, Hinduism and Islam as a reflection of that truth which enlightens all people, this does not lessen her duty and resolve to proclaim without fail Jesus Christ who is 'the way, and the truth and the life.'...The fact that the followers of other religions can receive God's grace and be saved by Christ apart from the ordinary means which he has established does not thereby cancel the call to faith and baptism which God wills for all people." Indeed Christ himself "while expressly insisting on the need for faith and baptism, at the same time confirmed the need for the Church, into which people enter through Baptism as through a door."

  • Ut Unum Sint (1995) - That They May Be One - John Paul II
    • "Today we speak of "other Christians", "others who have received Baptism", and "Christians of other Communities". The Directory for the Application of Principles and Norms on Ecumenism refers to the Communities to which these Christians belong as "Churches and Ecclesial Communities that are not in full communion with the Catholic Church."
    Church Magisterium Documents
    • Council of Orange (529) - - Catholic Church
      • CANON 5.If anyone says that not only the increase of faith but also its beginning and the very desire for faith, by which we believe in Him who justifies the ungodly and comes to the regeneration of holy baptism -- if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, it is proof that he is opposed to the teaching of the Apostles, for blessed Paul says, "And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And again, "For by grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Eph. 2:8). For those who state that the faith by which we believe in God is natural make all who are separated from the Church of Christ by definition in some measure believers.
      • CANON 8.If anyone maintains that some are able to come to the grace of baptism by mercy but others through free will, which has manifestly been corrupted in all those who have been born after the transgression of the first man, it is proof that he has no place in the true faith. For he denies that the free will of all men has been weakened through the sin of the first man, or at least holds that it has been affected in such a way that they have still the ability to seek the mystery of eternal salvation by themselves without the revelation of God. The Lord himself shows how contradictory this is by declaring that no one is able to come to him "unless the Father who sent me draws him" (John 6:44), as he also says to Peter, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven" (Matt. 16:17), and as the Apostle says, "No one can say 'Jesus is Lord' except by the Holy Spirit" (1 Cor. 12:3).
      • CANON 13. Concerning the restoration of free will. The freedom of will that was destroyed in the first man can be restored only by the grace of baptism, for what is lost can be returned only by the one who was able to give it. Hence the Truth itself declares: "So if the Son makes you free, you will be free indeed" (John 8:36).

      • The Didache (100) - The Teaching of the Twelve Apostles - Catholic Church
        • Chapter 7 - "Concerning Baptism"
          • Didache 7:1 But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living (running) water.
          • Didache 7:2 But if thou hast not living water, then baptize in other water; and if thou art not able in cold, then in warm.
          • Didache 7:3 But if thou hast neither, then pour water on the head thrice in the name of the Father and of the Son and of the Holy Spirit.
          • Didache 7:4 But before the baptism let him that baptizeth and him that is baptized fast, and any others also who are able; and thou shalt order him that is baptized to fast a day or two before.

        • Benedictus Deus (1336) - Blessed Be God - Benedict XII
          • "By this Constitution which is to remain in force forever, we, with apostolic authority, define the following: According to the general disposition of God, the souls of all the saints who departed from this world before the passion of our Lord Jesus Christ and also of the holy apostles, martyrs, confessors, virgins and other faithful who died after receiving the holy baptism of Christ- provided they were not in need of any purification when they died, or will not be in need of any when they die in the future, or else, if they then needed or will need some purification, after they have been purified after death-and again the souls of children who have been reborn by the same baptism of Christor will be when baptism is conferred on them, if they die before attaining the use of free will: all these souls, immediately (mox) after death and, in the case of those in need of purification, after the purification mentioned above, since the ascension of our Lord and Saviour Jesus Christ into heaven, already before they take up their bodies again and before the general judgment, have been, are and will be with Christ in heaven, in the heavenly kingdom and paradise, joined to the company of the holy angels."

          • Familiaris Consortio (1981) - Family Partnership - John Paul II
            • "Indeed, by means of baptism, man and woman are definitively placed within the new and eternal covenant, in the spousal covenant of Christ with the Church. And it is because of this indestructible insertion that the intimate community of conjugal life and love, founded by the Creator, is elevated and assumed into the spousal charity of Christ, sustained and enriched by His redeeming power."
            • "The sacrament of marriage is the specific source and original means of sanctification for Christian married couples and families. It takes up again and makes specific the sanctifying grace of Baptism. By virtue of the mystery of the death and Resurrection of Christ, of which the spouses are made part in a new way by marriage, conjugal love is purified and made holy: "This love the Lord has judged worthy of special gifts, healing, perfecting and exalting gifts of grace and of charity."
          Fathers and Doctors of the Church Documents
          • De Civitate Dei (Book 13) (426) - City of God - Augustine
            • Chapter 4: Why Death, the Punishment of Sin, is Not Withheld from Those Who by the Grace of Regeneration are Absolved from SIn.
            • Chapter 7: Of the Death Which the Unbaptized Suffer for the Confession of Christ.
              • "For whatever unbaptized persons die confessing Christ, this confession is of the same efficacy for the remission of sins as if they were washed in the sacred font of baptism. For He who said, Unless a man be born of water and of the Spirit, he cannot enter into the kingdom of God, John 3:5 made also an exception in their favor, in that other sentence where He no less absolutely said, Whosoever shall confess me before men, him will I confess also before my Father which is in heaven; Matthew 10:32 and in another place, Whosoever will lose his life for my sake, shall find it. Matthew 16:25 And this explains the verse, Precious in the sight of the Lord is the death of His saints. For what is more precious than a death by which a man's sins are all forgiven, and his merits increased an hundredfold? For those who have been baptized when they could no longer escape death, and have departed this life with all their sins blotted out have not equal merit with those who did not defer death, though it was in their power to do so, but preferred to end their life by confessing Christ, rather than by denying Him to secure an opportunity of baptism. And even had they denied Him under pressure of the fear of death, this too would have been forgiven them in that baptism, in which was remitted even the enormous wickedness of those who had slain Christ."

          • De Civitate Dei (Book 21) (426) - City of God - Augustine
            • Chapter 19: Of Those Who Promise Impunity from All Sins Even to Heretics, Through Virtue of Their Participation of the Body of Christ
            • Chapter 20: Of Those Who Promise This Indulgence Not to All, But Only to Those Who Have Been Baptized as Catholics, Though Afterwards They Have Broken Out into Many Crimes and Heresies.
            • Chapter 25: Whether Those Who Received Heretical Baptism, and Have Afterwards Fallen Away to Wickedness of Life; Or Those Who Have Received Catholic Baptism, But Have Afterwards Passed Over to Heresy and Schism; Or Those Who Have Remained in the Catholic Church in Which They Were Baptized, But Have Continued to Live Immorally—May Hope Through the Virtue of the Sacraments for the Remission of Eternal Punishment.

          • De Nuptiis et Concupiscentia (419) - On Marriage and Concupiscence - Augustine
            • Chapter 29 How Concupiscence Remains in the Baptized in Act, When It Has Passed Away as to Its Guilt.
              • "In the case, then, of those persons who are born again in Christ, when they receive an entire remission of all their sins, it is of course necessary that the guilt also of the still indwelling concupiscence should be remitted, in order that (as I said) it should not be imputed to them for sin. For even as in the case of those sins which cannot be themselves permanent, since they pass away as soon as they are committed, the guilt yet is permanent, and (if not remitted) will remain for evermore; so, when the concupiscence is remitted, the guilt of it also is taken away. For not to have sin means this, not to be deemed guilty of sin. If a man have (for example) committed adultery, though he do not repeat the sin, he is held to be guilty of adultery until the indulgence in guilt be itself remitted. He has the sin, therefore, remaining, although the particular act of his sin no longer exists, since it has passed away along with the time when it was committed.
            • Chapter 38 To Baptism Must Be Referred All Remission of Sins, and the Complete Healing of the Resurrection. Daily Cleansing.
              • "Blessed, therefore, is the olive tree whose iniquities are forgiven, and whose sins are covered; blessed is it to which the Lord has not imputed sinBut this, which has received the remission, the covering, and the acquittal, even up to the complete change into an eternal immortality, still retains a secret force which furnishes seed for a wild and bitter olive tree, unless the same tillage of God prunes it also, by remission, covering, and acquittal. There will, however, be left no corruption at all in even carnal seed, when the same regeneration, which is now effected through the sacred laver, purges and heals all man's evil to the very end. By its means the very same flesh, through which the carnal mind was formed, shall become spiritual,no longer having that carnal lust which resists the law of the mind, no longer emitting carnal seed."
            • Chapter 39 By the Holiness of Baptism, Not Sins Only, But All Evils Whatsoever, Have to Be Removed. The Church is Not Yet Free from All Stain.
              • "And thus not only all the sins, but all the ills of men of what kind soever, are in course of removal by the holiness of that Christian laver whereby Christ cleanses His Church, that He may present it to Himself, not in this world, but in that which is to come, as not having spot, or wrinkle, or any such thing. Now there are some who maintain that such is the Church even now, and yet they are in it. Well then, since they confess that they have some sins themselves, if they say the truth in this (and, of course, they do, as they are not free from sins), then the Church has a spot in them; while if they tell an untruth in their confession (as speaking from a double heart), then the Church has in them a wrinkle. If, however, they assert that it is themselves, and not the Church, which has all this, they then as good as acknowledge that they are not its members, nor belong to its body, so that they are even condemned by their own confession."
            • Chapter 51 To Call Those that Teach Original Sin Manicheans is to Accuse Ambrose, Cyprian, and the Whole Church.
              • "And yet, in his book on the baptism of infants, he so vigorously maintains original sin as to declare, that even before the eighth day, if necessary, the infant ought to be baptized, lest his soul should be lost; and he wished it to be understood, that the infant could the more readily attain to the indulgence of baptism, inasmuch as it is not so much his own sins, but the sins of another, which are remitted to him.

          • De Trinitate (Book14) (417) - Of The Trinity - Augustine
            • Chapter 17. How The Image Of God In The Mind Is Renewed Until The Likeness Of God Is Perfected In It In Blessedness.
              • "Certainly this renewal does not take place in the single moment of conversion itself, as that renewal in baptism takes place in a single moment by the remission of all sins; for not one, be it ever so small, remains unremitted."