Necessity of Baptism for Salvation (Kenrick, 1841)
Apr 16, 2018 22:54:18 GMT -5
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Post by Caillin on Apr 16, 2018 22:54:18 GMT -5
The Catholic Doctrine on Justification: Explained and Vindicated
By The Right Rev. Francis Patrick Kenrick,
Bishop of Arath and Coadjutor Bishop of Philadelphia
1841
archive.org/stream/catholicdoctrine00kenr#page/132/mode/1up
Selection from Chapter XI, “Baptism Instrumental cause of justification”
PP. 132-135:
By The Right Rev. Francis Patrick Kenrick,
Bishop of Arath and Coadjutor Bishop of Philadelphia
1841
archive.org/stream/catholicdoctrine00kenr#page/132/mode/1up
Selection from Chapter XI, “Baptism Instrumental cause of justification”
PP. 132-135:
The necessity of Baptism for salvation was declared by the Council of Trent, which anathematized “whosoever shall say that Baptism is free, that is not necessary for salvation.”(1) In the exposition of Catholic doctrine, the Council says: " Since the gospel has been promulgated, the translation" (from the state in which we are born to the state of grace,) “cannot take place without the laver of generation 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."(2) It is surprising to find that Bishop M'llvaine [Protestant-Episcopalian bishop] admits in a note that we “deny not salvation to such as have desired Baptism"(3) and attempts to prove it inconsistent with our principles, which he misstates, whilst in the text he alledges that the Council of Trent declared that no one was ever justified without the actual reception of baptism: "It is," he says, "notoriously the doctrine of the Trent Decrees that Baptism is ‘the only instrumental cause' of justification; so absolutely necessary thereto, that without it justification is obtained by none."(4) This is rendered the more remarkable by his quoting in the note these words as of the Council: "Instrumental causa — Sacramentum baptismi sine quo nulli unquam justificatio contingit. Concil. Trident. Sess. vi." Were the decrees of the Council before him when he made this quotation, it would be impossible to excuse him from the disgrace of having mutilated and corrupted the text, to suit his purpose: but of this I willingly acquit him, being persuaded that he took the quotation at second hand. The text runs thus: " Instrumental item, sacramentum baptismi, quod est sacramentum fidei sine qua nulli unquam contigit justificatio."(5) "The sacrament of Baptism, which is the sacrament of faith, without which (faith) no one ever was justified, is the instrumental cause." The necessity of faith in adults is declared, in conformity with the teaching of the Apostle, that “without faith it is impossible to please God." No mention whatsoever of the necessity of Baptism is made in this passage; and yet Bishop M'llvaine makes it the foundation of an argument to which he frequently reverts!(6)
The inconsistency with which he reproaches us as, on the one hand, admitting the possibility of salvation of those who die without Baptism, but sincerely desiring it, and, on the other, asserting "the deadness of faith, and the necessary absence of love in all faith which precedes Baptism,”(7) is a pure misconception on his part. We say in the language of St. James, that the faith of him whose works do not correspond with his belief is dead, but we do not say that such is necessarily the case with every one who is a candidate for Baptism, since the grace of God may inspire him with lively faith and ardent love before its actual reception. Cornelius and his family received the Holy Ghost whilst Peter was yet speaking to them, before they were baptized.(8) Others may receive grace in like manner, and be justified before the actual reception of the sacrament, the grace whereof they may receive by anticipation, God accepting the desire of their heart, and subsequently in its reception conferring more abundant grace.(9) This may particularly happen in regard to such as are snatched out of life before they can receive the sacrament. The believer, whilst preparing for its reception, may suddenly feel the approach of death, when no minister of God or other person is at hand to make the sacred ablution. Relatives, under the influence of strong prejudices, may refuse to the dying man the opportunity of receiving the sanctifying rite. In such circumstances his faith, desire, and love will no doubt obtain for him from the divine goodness the grace which he earnestly implores. This sentiment is not at all inconsistent with the belief of the necessity of Baptism for all who have it in their power to receive it, and of its efficacy, whereby grace is imparted to the worthy receiver.
The faith of the Catechumen who diligently prepares for the reception of Baptism, has not its full perfection until love be joined with it; "for," as the Council of Trent teaches, “unless hope and charity be united with it, it neither perfectly unites with Christ, nor renders us a living member of his body.(10) Yet it must not be confounded with the faith of the obstinate sinner, whose sterile convictions are likened by St. James to the sense which demons have of the divine power and justice. —The Catechumen fears the judgments of God, hopes in his mercy, flees to his goodness, and purposes to serve and love him, sorrowing over his own folly and sinfulness, whereby he provoked so good a Father. Who dares assimilate the tears of Peter, or Magdalen, to the wrathful feeling of damned souls, agitated by despair, hate, and every passion ? It may be that the faith and sorrow of the Catechumen are not so perfect as to reconcile him with God until the actual reception of Baptism, when divine grace supplies the deficiency, exalts and perfects the dispositions which proceeded originally from a divine impulse, and fills the soul with the love of God: but the virtues of hope and love are not necessarily withheld, to be then imparted. The faith which precedes is not necessarily a dead faith. It is, on the contrary, the first principle of life, moving and preparing the soul for its enjoyment, exciting to hope and love, and finally working through love. It may at once, through the grace of God, quicken into life, and being accompanied with all the virtues, of which it is the parent, justify and sanctify the soul before the actual reception of Baptism : but if the work of grace gradually develop itself, it is wrong to brand its commencement as naked and dead faith, because it does not yet appear in its full vigor. It is a germ of life, gradually developed and matured, and bearing fruit in due season.
1 Sess. vii. Can. v. de Baptismo.
2 Sess. vi. cap. iv. de justif.
3 Oxford Divinity, p. 213. Note.
4 Ibidem. Text.
5 Sess. vi. cap. vii. Decr. de justif.
6 Vide Oxford Divinity, p. 371, 375, et passim.
7 Ibidem p. 214. et p. 182.
8 Acts x. 44.
9 Dr. Pusey's views in regard to the baptism of Cornelius, are somewhat peculiar, but do not deserve the severe strictures of Bishop M'llvaine. He holds that Cornelius was already sanctified, before he sent for Peter, but that he was not regenerated until he actually received Baptism. See Tract on Baptism, p. 176.
10 Sess. vi. cap. vi. de justif.
The inconsistency with which he reproaches us as, on the one hand, admitting the possibility of salvation of those who die without Baptism, but sincerely desiring it, and, on the other, asserting "the deadness of faith, and the necessary absence of love in all faith which precedes Baptism,”(7) is a pure misconception on his part. We say in the language of St. James, that the faith of him whose works do not correspond with his belief is dead, but we do not say that such is necessarily the case with every one who is a candidate for Baptism, since the grace of God may inspire him with lively faith and ardent love before its actual reception. Cornelius and his family received the Holy Ghost whilst Peter was yet speaking to them, before they were baptized.(8) Others may receive grace in like manner, and be justified before the actual reception of the sacrament, the grace whereof they may receive by anticipation, God accepting the desire of their heart, and subsequently in its reception conferring more abundant grace.(9) This may particularly happen in regard to such as are snatched out of life before they can receive the sacrament. The believer, whilst preparing for its reception, may suddenly feel the approach of death, when no minister of God or other person is at hand to make the sacred ablution. Relatives, under the influence of strong prejudices, may refuse to the dying man the opportunity of receiving the sanctifying rite. In such circumstances his faith, desire, and love will no doubt obtain for him from the divine goodness the grace which he earnestly implores. This sentiment is not at all inconsistent with the belief of the necessity of Baptism for all who have it in their power to receive it, and of its efficacy, whereby grace is imparted to the worthy receiver.
The faith of the Catechumen who diligently prepares for the reception of Baptism, has not its full perfection until love be joined with it; "for," as the Council of Trent teaches, “unless hope and charity be united with it, it neither perfectly unites with Christ, nor renders us a living member of his body.(10) Yet it must not be confounded with the faith of the obstinate sinner, whose sterile convictions are likened by St. James to the sense which demons have of the divine power and justice. —The Catechumen fears the judgments of God, hopes in his mercy, flees to his goodness, and purposes to serve and love him, sorrowing over his own folly and sinfulness, whereby he provoked so good a Father. Who dares assimilate the tears of Peter, or Magdalen, to the wrathful feeling of damned souls, agitated by despair, hate, and every passion ? It may be that the faith and sorrow of the Catechumen are not so perfect as to reconcile him with God until the actual reception of Baptism, when divine grace supplies the deficiency, exalts and perfects the dispositions which proceeded originally from a divine impulse, and fills the soul with the love of God: but the virtues of hope and love are not necessarily withheld, to be then imparted. The faith which precedes is not necessarily a dead faith. It is, on the contrary, the first principle of life, moving and preparing the soul for its enjoyment, exciting to hope and love, and finally working through love. It may at once, through the grace of God, quicken into life, and being accompanied with all the virtues, of which it is the parent, justify and sanctify the soul before the actual reception of Baptism : but if the work of grace gradually develop itself, it is wrong to brand its commencement as naked and dead faith, because it does not yet appear in its full vigor. It is a germ of life, gradually developed and matured, and bearing fruit in due season.
1 Sess. vii. Can. v. de Baptismo.
2 Sess. vi. cap. iv. de justif.
3 Oxford Divinity, p. 213. Note.
4 Ibidem. Text.
5 Sess. vi. cap. vii. Decr. de justif.
6 Vide Oxford Divinity, p. 371, 375, et passim.
7 Ibidem p. 214. et p. 182.
8 Acts x. 44.
9 Dr. Pusey's views in regard to the baptism of Cornelius, are somewhat peculiar, but do not deserve the severe strictures of Bishop M'llvaine. He holds that Cornelius was already sanctified, before he sent for Peter, but that he was not regenerated until he actually received Baptism. See Tract on Baptism, p. 176.
10 Sess. vi. cap. vi. de justif.