The Catechism of Trent and “Baptism of Desire”

ANSWER- The objection is false, for many reasons. This section will examine the matter in detail and it will prove that the supporters of “baptism of desire” (BOD) are quite wrong. The following points, among others, will be demonstrated in this section:

1) The paragraph cited above is not part of the official teaching which the Catechism of Trent identified as the body of doctrine to be communicated by pastors to the faithful. This point is crucial and is overlooked by “baptism of desire” supporters, as we will see. They fail to recognize this fact because a) very few of them have actually read the Catechism of Trent and b) they don’t understand the Magisterium.

2) The Catechism of Trent (also called The Roman Catechism) consisted of information given to parish priests. It is not infallible in every paragraph, but only in those points of doctrine to be passed along to all the faithful. Those points are infallible because they represent what the Church has always taught on those matters.

3) The Catechism of Trent’s official teaching on Baptism, which it identifies as the truth to be passed along to the faithful, doesn’t include “baptism of desire”. Rather, it contradicts it.

4) Popes approved and recommended the Summa Theologiae of St. Thomas in the same way they approved and recommended the Catechism of Trent. Yet, St. Thomas’ Summa Theologiae contains false doctrine on the Immaculate Conception. Nevertheless, popes continued to approve the Summa Theologiae after the Immaculate Conception was defined in 1854, without ever correcting the false position – a position that became heretical after 1854. Their approbation of the book was a general one. It didn’t mean that everything in the book was correct or could be followed absolutely.

5) The one paragraph BOD supporters cite on this matter is not infallible, is not part of the official teaching of the Catechism to be communicated to the faithful, and is filled with problems.

6) The one paragraph BOD supporters cite on this matter contradicts the much more authoritative teaching of numerous papal decrees of the highest authority on the exact same topic: i.e., on the delay in baptizing adult converts until Paschal time, and the teaching that those who desire baptism, but die without it, are lost.

7) The Catechism of Trent itself defers to the Council of Florence and specifically to its Decree Exultate Deo. That infallible decree contradicts “baptism of desire.” St. Alphonsus also teaches that the Council of Florence has a greater authority than the Catechism of Trent, and that Florence’s teaching can prove what the teaching of the Catechism of Trent cannot.

NOT EVERY PARAGRAPH OF THE CATECHISM OF TRENT WAS PROMULGATED INFALLIBLY

The Council of Trent closed on Dec. 4, 1563. The Catechism of Trent was still being worked on in 1564 and it wasn’t finally published until 1566. The Catechism of Trent is not the Council of Trent. It is not infallible in every paragraph, but only in those points of doctrine to be passed along to all the faithful; for those matters represent what the Church has always taught.

Even the introduction to the popular Tan Books’ translation of the Catechism of Trent has a quote from Dr. John Hagan, who admits that “its teaching is not infallible.” The Catechism of Trent is more than 500 pages long in a common English version. It was worked on by a variety of theologians.

Catechism of the Council of Trent- Fifteenth printing, TAN Books, Introduction XXXVI: “Official documents have occasionally been issued by Popes to explain certain points of Catholic teaching to individuals, or to local Christian communities; whereas the Roman Catechism comprises practically the whole body of Christian doctrine… Its teaching is not infallible; but it holds a place between approved catechisms and what is de fide.”

THE CATECHISM OF TRENT DID NOT BIND THE ENTIRE CHURCH TO EVERYTHING IN IT; IT WAS INFORMATION GIVEN TO PARISH PRIESTS

The official title of the Catechism makes it clear that it’s addressed to parish priests, not to all the faithful or to all the bishops: “Catechismus ex decreto Concilii Tridentini ad parochos” (Catechism by Decree of the Council of Trent for Parish Priests). The Church’s teaching is infallible on faith and morals when it applies to and is binding upon all Christians (Vatican I). The Catechism of Trent does not meet that criterion of infallibility for every paragraph of its teaching. It was not addressed to all the faithful. In fact, it wasn’t even addressed to all priests, but to parish priests. Not all priests are parish priests.

THE CATECHISM OF TRENT SAYS THAT THE SOUL IS NOT INFUSED INTO THE EMBRYO AT THE MOMENT OF CONCEPTION

Catechism of the Council of Trent, Article III, “By the Holy Ghost,” p. 43: “But what surpasses the order of nature and human comprehension is, that as soon as the Blessed Virgin assented to the announcement of the Angel in these words, Behold the handmaid of the Lord; be it done unto me according to thy word, the most sacred body of Christ was formed, and to it was united a rational soul enjoying the use of reason; and thus in the same instant of time He was perfect God and perfect man. That this was the astonishing and admirable work of the Holy Ghost cannot be doubted; for according to the order of nature the rational soul is united to the body only after a certain lapse of time.”

The Catechism states that the rational soul is only united to the body after a certain lapse of time. According to the Catechism, an embryo is not a human being when it comes into existence at the time of fertilization or conception. On this point the Catechism is following the position of St. Thomas and many scholastic theologians. They taught that the rational soul is not infused into the embryo until approximately 40 or 80 days after conception.

St. Thomas taught that the human embryo proceeded through three stages of soul. He believed that the embryo began with the vegetative soul (anima vegetabilis, which he believed plants possess), then proceeded to the sensitive soul (anima sensitiva, which he believed animals possess), and, after 40 or 80 days, God infused the rational or intellectual soul (anima intellectiva, the human soul). He also taught that men receive a soul approximately 40 days after conception, but women 80 days after conception. DNA, however, informs us that there is no difference between men and women in terms of when they acquire the biological characteristics of a human being. Since DNA shows that the biological characteristics of a human being are present from fertilization/conception, the position of delayed ensoulment (as taught by St. Thomas and the Catechism of Trent) is generally rejected by the pro-life movement in our day.

The 1907 Catholic Encyclopedia admits that by the early 20th century, many theologians had come to reject the opinion of St. Thomas on when the rational soul is infused into the embryo. Since the Catechism of Trent expressed the same view, they necessarily contradicted its teaching on that point as well.

The 1907 Catholic Encyclopedia article on “Soul” explains: “St. Thomas’s doctrine is … In the first stage of embryonic development, the vital principle has merely vegetative powers; then a sensitive soul comes into being, educed from the evolving potencies of the organism — later yet, this is replaced by the perfect rational soul, which is essentially immaterial and so postulates a special creative act. Many modern theologians have abandoned this last point of St. Thomas's teaching, and maintain that a fully rational soul is infused into the embryo at the first moment of its existence.”

Anyone who cites the Catechism of Trent as if it’s infallible in every paragraph should be asked the following question: do you agree with its teaching that the embryo is not a human being from the moment of fertilization or conception? Even if one holds that the embryo is not human until weeks or months after fertilization/conception, there’s a problem with the Catechism’s paragraph on this point. It’s that when speaking of the human body, the Catechism says that the “rational soul is united to the body only after a certain lapse of time.” That means that, according to the Catechism, a human body can exist for weeks before a soul is infused. That’s not correct. It’s a defined dogma that the rational soul is the form of the human body. This was defined by the Council of Vienne.

Pope Clement V, Council of Vienne, Decree #1, 1311-1312: “In order that all may know the truth of the faith in its purity and all error may be excluded, we define that anyone who presumes henceforth to assert, defend or hold stubbornly that the rational or intellectual soul is not the form of the human body of itself and essentially, is to be considered a heretic.”

This dogma means that the rational soul is what makes the human body what it is. Since the soul is the form of the human body, there cannot be a true living human body that does not have a true rational soul infused into it. Yet, the Catechism indicates that the human body exists for a certain period of time prior to the infusion of the rational soul. That’s not correct. The human body cannot exist until there is a rational soul. Prior to the infusion of the rational soul, the embryo would not be a human body, but a plant or animal body containing a plant or animal soul. Thus, the articulation of the Catechism on this point is simply wrong. It’s another example of how its teaching is not infallible in every paragraph. A human body cannot exist for a period of time prior to the infusion of the rational soul.

THE KEY DISTINCTION THAT IS OVERLOOKED BY SUPPORTERS OF “BAPTISM OF DESIRE”: NOT EVERYTHING IN THE CATECHISM IS IDENTIFIED AS PART OF THE BODY OF DOCTRINE TO BE COMMUNICATED TO THE FAITHFUL – ONLY CERTAIN THINGS ARE

Very few people who comment on the Catechism of Trent (and its teaching of Baptism) have actually read or studied the entire Catechism. When you actually read or study the entire Catechism of Trent, you recognize that it’s written and formulated in such a way that ONLY CERTAIN POINTS OF DOCTRINE are specified by the Catechism as points of doctrine that can, must or should be communicated by pastors to the faithful. Let me repeat that: ONLY CERTAIN POINTS OF DOCTRINE are specified by the Catechism as matters that can, must or should be communicated by pastors to the faithful. Not everything in the Catechism is to be communicated to the faithful.

To put it another way: the Catechism of Trent is a manual for parish priests. It’s over 500 pages long in a common English version. Those 500-plus pages contain a great deal of information, but only certain points in the Catechism are specified as what the pastors are necessarily to teach and say to the faithful. There are many things in the Catechism that don’t fall into that category.

PROOF THAT NOT EVERYTHING IN THE CATECHISM WAS TO BE PASSED ALONG TO THE FAITHFUL

Here are just a few quotes which prove that not everything in the Catechism of Trent was part of the body of doctrine that can, must or should be communicated to the faithful. I could give dozens of other examples.

Catechism of Trent, “Suffered under Pontius Pilate”: “Furthermore, the pastor should not omit the historical part of this Article, which has been so carefully set forth by the holy Evangelists…”

Here we see the Catechism informing the pastor that he should not omit this particular point. That’s because within the vast amount of information in the Catechism, there are things in the Catechism that the pastor could omit. Not every line or paragraph in the Catechism is to be communicated to the faithful.

Catechism of Trent, on Taking God’s name in vain: “The above observation should strongly convince the pastor that on this point it is not enough to speak in general terms…”

Here the Catechism is confirming that there are certain things that must be said to the faithful. Certain things cannot be passed over. But not everything in the Catechism necessarily falls into that category. The sentence above would of course make no sense if everything in the Catechism were automatically intended for the faithful or to be given to the faithful.

Catechism of Trent, on “Life Everlasting”: “The faithful, therefore, are to be informed that the words, life everlasting, signify not only continuance of existence…”

Here again it’s identifying a point that is to be communicated to the faithful, but not everything in the Catechism falls into that category.

Catechism of Trent, Opening Words of the Lord’s Prayer, on Angels “The pastor need do no more than depict the Angel lighting up the darkness of the prison, touching Peter's side and awakening him from his sleep.”

Here again we see that not everything in the Catechism needs to be passed along to the faithful.

MORE PROOF THAT ONLY CERTAIN THINGS IN THE CATECHISM WERE SPECIFED AS POINTS TO BE TAUGHT TO THE FAITHFUL; OTHER THINGS CAN BE OMITTED

Catechism of Trent, on the Eucharist: “It must be taught, then, that to priests alone has been given power to consecrate and administer to the faithful, the Holy Eucharist.”

Catechism of Trent, “Deliver us from Evil,”: “It cannot be necessary to remind the faithful of the numerous evils and calamities to which we are exposed…”

Catechism of Trent, “on the forgiveness of sins”: “On this point of doctrine, then, it is the duty of the pastor to teach that, not only is forgiveness of sins to be found in the Catholic Church...”

Catechism of Trent, on Indissolubility: “The pastor should not here omit the salutary admonition of St. Augustine…”

Catechism of Trent, on the Creed, “Almighty”: “The pastor should point out the propriety and wisdom of having omitted all other names of God in the Creed, and of having proposed to us only that of Almighty as the object of our belief.”

Catechism of Trent, on the Effects of the Eucharist: “As, however, no language can convey an adequate idea of its utility and fruits, pastors must be content to treat of one or two points…”

This clearly shows that only certain things in the Catechism will be passed along to the faithful.

Catechism of Trent, Article II: “Wherefore, the pastor should not omit to remind the faithful that the guilt and punishment of original sin were not confined to Adam…”

Catechism of Trent, On the Creed, “On the Trinity”: “… let the pastor teach that the terms nature and person used to express this mystery should be most scrupulously retained; and let the faithful know that unity belongs to essence, and distinction to persons.”

Catechism of Trent, “Thy Will Be Done,” “Though the faithful are not to be left in ignorance of the import of this Petition, yet in this connection many questions concerning the will of God may be passed over which are discussed at great length and with much utility by scholastic doctors.”

The facts above establish without any doubt that within the Catechism of Trent’s 500-plus pages of information, only certain points of doctrine are identified by the Catechism as part of the body of doctrine that can, must or should be communicated to the faithful. That’s how the Catechism is written and set up. Many other examples could be given to further prove the point. The Catechism is telling the pastors that you need to tell them this; you must not forget that; you should not omit this; but it’s not necessary to say this; etc. It makes these statements throughout the entire Catechism because not everything in the Catechism is for the faithful. It’s information given to the parish priest. Only certain portions of that information are identified as what must or should be inculcated by the pastors.

ACCORDING TO THE CATECHISM OF TRENT, OUR POSITION ON BAPTISM IS THE TEACHING OF THE CATHOLIC CHURCH AND IS WHAT MUST BE COMMUNICATED TO THE FAITHFUL, NOT “BAPTISM OF DESIRE”

When we consult the Catechism’s teaching on Baptism, guess what we find? The one paragraph that supporters of “baptism of desire” cite is NOT specified or identified as the doctrine that the pastors are to teach to the faithful. There is nothing in it which specifies that what it says there is to be taught to the faithful. Rather, it is simply information (fallible and inaccurate information) given to the parish priests. Yes, it’s possible that within the Catechism’s hundreds of paragraphs, there can be found some inaccurate information and certain fallible opinions of men. But the official teaching the Catechism specifies as what the faithful are to be taught is reflective of sound Catholic truth, as we will see.

The doctrine on Baptism, which the Catechism does specify and single out as the doctrine on Baptism to be communicated to all the faithful, is precisely the opposite of “baptism of desire.” It is that no one can enter Heaven without being born again of water and the Spirit in the Sacrament of Baptism, and that no one can be inside the Catholic Church without having received the Sacrament of Baptism. That’s what the Catechism says pastors are to teach the faithful.

WHEN YOU CONSULT THESE QUOTES, NOTICE THAT THERE IS A SPECIFIC MENTION OF HOW THIS IS THE DOCTRINE PASTORS ARE TO TEACH THE FAITHFUL

Catechism of the Council of Trent, “Matter of Baptism - Fitness,” p. 165: “Upon this subject pastors can teach in the first place that water, which is always at hand and within the reach of all, was the fittest matter of a Sacrament which is necessary to all for salvation.”

According to the Catechism, what is to be communicated to the faithful by pastors is that the Sacrament of Baptism is necessary to all for salvation. It even emphasizes that no one can be saved without water baptism by stating: “water, which is always at hand and within the reach of all”. That contradicts “baptism of desire.” “Baptism of desire” is not a sacrament, as its supporters admit. It is based on the idea that water is not “within the reach of all.” Yet, the Catechism says that what pastors can teach is that the Sacrament is necessary to all for salvation. That is what the Catholic Church has always taught and what the dogmatic teaching of the Church declares. The official teaching of the Catechism, to be passed along to the faithful, is not “baptism of desire” but contrary to it. Here’s another example.

Catechism of the Council of Trent, “On Baptism – Necessity of Baptism,” pp. 176-177: “If the knowledge of what has been hitherto explained be, as it is, of highest importance to the faithful, it is no less important to them to learn that THE LAW OF BAPTISM, AS ESTABLISHED BY OUR LORD, EXTENDS TO ALL, so that unless they are regenerated to God through the grace of Baptism, be their parents Christians or infidels, they are born to eternal misery and destruction. Pastors, therefore, should often explain these words of the Gospel: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God (Jn. 3:5).”

Notice the references to “it is no less important to them to learn”, and “Pastors, therefore, should…” Again, we see that this is the doctrine pastors are to teach. In this paragraph the Catechism of Trent officially teaches that the law of Baptism applies to all. It also declares that unless people are regenerated through water baptism they go to destruction, as Jesus taught in John 3:5.

According to the Catechism, this is what pastors are to communicate to the faithful. This is the dogmatic teaching of the Church. It’s the only thing we ever find in any infallible pronouncement. Those who teach that it’s possible to be saved without water baptism are contradicting what the Catechism says pastors are to teach. Let’s look at another example.

Catechism of the Council of Trent, “Baptism made obligatory after Christ’s Resurrection,” p. 171: “Holy writers are unanimous in saying that after the Resurrection of our Lord, when He gave His Apostles the command to go and teach all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, the law of Baptism became obligatory on all who were to be saved… Hence we can have no doubt that the words of the Saviour: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God, refer also to the same time which was to follow after His Passion. If, then, pastors explain these truths accurately, there can be no doubt that the faithful will recognize the high dignity of this Sacrament.”

Here the Catechism states that holy writers are unanimous in teaching that after the Resurrection, the law of Baptism became obligatory on all; and that, after that time, no one can enter Heaven without being born again of water and the Spirit, as Jesus taught in John 3:5. That completely refutes the argument supporters of “baptism of desire” base on the alleged authority of a consensus among theologians; for it declares that all theologians (even those who did not remain consistent with themselves on this issue) articulated a position which contradicts “baptism of desire”: i.e., that no one can enter Heaven without water baptism, based on John 3:5. That is the position Catholic writers have unanimously taught.

According to the Catechism, the doctrine to be communicated by pastors to the faithful is the position that after the Resurrection, no one enters Heaven without rebirth of water and the Holy Ghost.

It is absolutely true that the official teaching of the Catechism of Trent, to be communicated to the faithful, is not “baptism of desire” but contrary to it. And there’s more.

THE CATECHISM ALSO SAYS PASTORS ARE TO TEACH THAT ALL IN THE CHURCH ARE “MEMBERS”; THAT ALL ARE PART OF THE “BODY”; AND THAT ALL HAVE BEEN REGENERATED IN THE “SACRAMENT”

This passage is of particular interest; for in it the Catechism identifies the true teaching, WHICH PASTORS MUST COMMUNICATE AND PASS ALONG TO THE FAITHFUL, as:

• All in the Church are “members”;
• All in the Church are part of the “Body”;
• All in the Church have been regenerated in the same sacrament of faith/baptism.

All these points contradict the false theory of “baptism of desire” and the position of all its defenders. Proponents of “baptism of desire” claim that people can be inside the Church without being “members”; that people can be in the soul of the Church without being in the “Body”; and, most importantly for this point, that people can be inside the Church without having received THE SACRAMENT. The Catechism of Trent contradicts them on all three points and says that the following position is what pastors are to teach.

Catechism of Trent, on the  “Our Father,” p. 510: “There is but one God, the Father and Lord of all; and consequently we have all the same nobility of spiritual birth, all the same dignity, all the same glory of race; for all have been regenerated by the same Spirit through the same Sacrament of faith, and have been made children of God and co-heirs to the same inheritance. The wealthy and great have not one Christ for their God; the poor and lowly, another; they are not initiated by different Sacraments; nor can they expect a different inheritance in the kingdom of heaven. We are all brethren and, as the Apostle says in his Epistle to the Ephesians: We are members of Christ’s body [Ephesians 5:30], of his flesh and of his bones. This is a truth which the same Apostle thus expresses in his Epistle to the Galatians: You are the children of God, by faith in Jesus Christ; for as many of you as have been baptised in Christ, have put on Christ. There is neither Greek nor Jew, neither bond nor free, neither male nor female; for you are all one in Christ Jesus. Now this is a point which calls for accuracy on the part of the pastor of souls, and one on which he should purposely dwell at considerable length; for it is a subject that is calculated both to strengthen and animate the poor and lowly…”

Therefore, it is contrary to the official teaching of the Catechism – which it says is to be passed along to the faithful – to assert that people can be inside the Catholic Church without the Sacrament of Baptism. People who teach “baptism of desire,” therefore, do not pass along what the Catechism says is to be passed along to the faithful.

THUS, WHEN SUBSEQUENT PAPAL STATEMENTS ENCOURAGE OR APPROVE CATECHETICAL INSTRUCTION BASED ON THE CATECHISM OF TRENT, THAT DOESN’T FAVOR “BAPTISM OF DESIRE”, BUT CONTRADICTS IT

The points covered above concern the key distinction on this matter: what the Catechism says is to be passed along to the faithful. These points become especially relevant when considering papal statements made about the Catechism. For example, defenders of “baptism of desire” (who typically ignore the arguments which refute their position) assert that papal statements after Trent approved or encouraged catechetical instruction based on the Catechism of Trent.

In his encyclical Acerbo Nimis, Pope Pius X stated the following.

Pope Pius X, Acerbo Nimis (#24), April 15, 1905: “The catechetical instruction shall be based on the Catechism of the Council of Trent; and the matter is to be divided in such a way that in the space of four or five years, treatment will be given to the Apostles' Creed, the Sacraments, the Ten Commandments, the Lord's Prayer and the Precepts of the Church.”

Yes, and what does the Catechism of Trent state is to be communicated to the faithful on Baptism? As proven above, the teaching of the Catechism of Trent, identified as the doctrine to be communicated to the faithful, is:

1) The Sacrament of Baptism, administered in water, which is within the reach of all, is necessary to all for salvation;

2) The law of Baptism extends to all, so that unless people are regenerated through water and the Spirit in the Sacrament, as Jesus says, they go to destruction;

3) Holy writers are unanimous in teaching that after the Resurrection the law of Baptism became obligatory on all who were to be saved; so that unless they are reborn of water and the Spirit, as Jesus says, they cannot enter the Kingdom of God;

4) All people in the Church have been regenerated in the same “sacrament”.

These are the points pastors are to teach on Baptism. If pastors follow the official teaching of the Catechism, they contradict “baptism of desire.” The one paragraph cited in the objection, which expresses the idea that someone can be saved by a desire for baptism, was NOT one of the points of doctrine the Catechism says is to be communicated to the faithful. It’s also filled with problems, as we will see.

“BAPTISM OF DESIRE” ADVOCATES ARE ALSO WRONG ABOUT POPE CLEMENT XIII'S ENCYCLICAL IN DOMINICO AGRO

In an argument that’s similar to the one that concerns Acerbo Nimis, BOD advocates will sometimes cite Pope Clement XIII’s encyclical In Dominico Agro.

Pope Clement XIII, In Dominico Agro (#4), June 14, 1761: “As our predecessors understood that that holy meeting of the universal Church was so prudent in judgment and so moderate that it abstained from condemning ideas which authorities among Church scholars supported, they wanted another work prepared with the agreement of that holy council which would cover the entire teaching which the faithful should know and which would be far removed from any error. They printed and distributed this book under the title of The Roman Catechism. In it they compiled the teaching which is common to the whole Church and which is far removed from every danger of error, and they proposed to transmit it openly to the faithful in very eloquent words according to the precept of Christ the Lord who told the apostles to proclaim in the light what He had said in the dark and to proclaim from the rooftops what they heard in secret.”

Clement XIII says that the Council of Trent “wanted” a Catechism “which would cover the entire teaching which the faithful should know and which would be far removed from any error.” Supporters of BOD argue that this supports the claim that “baptism of desire” is infallible. They are quite wrong.

First, Clement refers to “the entire teaching which the faithful should know”. As established above, “baptism of desire” is not part of the teaching the Catechism says “the faithful should know.” That’s the key point. Hence, the premise of the argument advanced by supporters of BOD is false. “Baptism of desire” is simply not the official teaching of the Catechism which it says is to be passed along to the faithful. The importance of what the Catechism says is to be “communicated to the faithful” is also clear from his next paragraph.

Pope Clement XIII, In Dominico Agro (#5), June 14, 1761: “Therefore, in case the Church should be deceived and wander after the flocks of the companions who are themselves wanderers and unsettled with no certainty of truth, who are always learning but never arriving at the knowledge of truth, they proposed that only what is necessary and very useful for salvation be clearly and plainly explained in the Roman Catechism and communicated to the faithful.”

As proven above, the only teaching on Baptism which the Catechism of Trent says pastors are to communicate to the faithful is:

Catechism of the Council of Trent, “Matter of Baptism - Fitness,” p. 165: “Upon this subject pastors can teach in the first place that water, which is always at hand and within the reach of all, was the fittest matter of a Sacrament which is necessary to all for salvation.”

And this:

Catechism of the Council of Trent, “On Baptism – Necessity of Baptism,” pp. 176-177: “If the knowledge of what has been hitherto explained be, as it is, of highest importance to the faithful, it is no less important to them to learn that THE LAW OF BAPTISM, AS ESTABLISHED BY OUR LORD, EXTENDS TO ALL, so that unless they are regenerated to God through the grace of Baptism, be their parents Christians or infidels, they are born to eternal misery and destruction. Pastors, therefore, should often explain these words of the Gospel: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God (Jn. 3:5).”

And this:

Catechism of the Council of Trent, “Baptism made obligatory after Christ’s Resurrection,” p. 171: “Holy writers are unanimous in saying that after the Resurrection of our Lord, when He gave His Apostles the command to go and teach all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, the law of Baptism became obligatory on all who were to be saved… Hence we can have no doubt that the words of the Saviour: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God, refer also to the same time which was to follow after His Passion. If, then, pastors explain these truths accurately, there can be no doubt that the faithful will recognise the high dignity of this Sacrament.”

And this:

Catechism of Trent, on the ‘Our Father,’ p. 510: “… we have all the same nobility of spiritual birth, all the same dignity, all the same glory of race; for all have been regenerated by the same Spirit through the same Sacrament of faith, and have been made children of God and co-heirs to the same inheritance… Now this is a point which calls for accuracy on the part of the pastor of souls, and one on which he should purposely dwell at considerable length; for it is a subject that is calculated both to strengthen and animate the poor and lowly…”

Second, Clement states that in the Catechism, “they compiled the teaching which is common to the whole Church and which is far removed from any error.” The Catechism contains many points of doctrine that constitute the teaching common to the whole Church. That teaching is far removed from error. That doesn’t mean that every paragraph in the 500-plus pages of information falls into that category. Indeed, as we will see, similar things were stated about St. Thomas Aquinas’ Summa Theologiae. Yet, supporters of “baptism of desire” must concede that the Summa contains some errors (e.g., the error on the Immaculate Conception).

So, Clement XIII’s encyclical does not provide any support for the false doctrine of “baptism of desire.” Rather, it highlights the key distinction explained above: what’s crucial in considering the Catechism’s teaching are the parts it identifies as what must be “communicated to the faithful.” That position is that no one can be saved without water baptism.

POPES RECOMMENDED ST. THOMAS’ SUMMA THEOLOGIAE IN THE SAME WAY THEY RECOMMENDED THE CATECHISM OF TRENT

In his Summa Theologiae, St. Thomas taught that Mary was not immaculately conceived. Here’s the proof.

ST. THOMAS AQUINAS’ SUMMA THEOLOGIAE CONTAINS BLATANT ERROR ON THE IMMACULATE CONCEPTION

St. Thomas Aquinas, Summa Theologiae Pt. III, Q. 27, A. 2, Reply to Objection 2: “If the soul of the Blessed Virgin had never incurred the stain of original sin, this would be derogatory to the dignity of Christ, by reason of His being the universal Savior of all.”

Even though the teaching of the Summa Theologiae contradicts the truth about the Immaculate Conception, it was approved and recommended by numerous popes. It was also placed on the altar at the Council of Trent. How could popes repeatedly approve and recommend a book that contains such a blatantly false teaching on the Immaculate Conception? Does that mean that they were approving, recommending and using a “heretical” book? No. That’s because in substance (on the whole) the teaching of the Summa Theologiae is Catholic and sound, even though there are a few points or paragraphs that aren’t correct. The papal approval does not mean that St. Thomas taught infallibly or correctly in every paragraph of the Summa Theologiae, but rather that his teaching in the book in general is Catholic. Moreover, everything in it must be subjected to proclamations of greater weight.

In response to these points about the Summa, one supporter of “baptism of desire” – a man I debated once, but who backed out of a subsequent debate because he knew he couldn’t defend his position – made the following argument: well, St. Thomas made his error on the Immaculate Conception before the Immaculate Conception was defined as a dogma by Pope Pius IX in 1854. Therefore, his error on that point in the Summa Theologiae is irrelevant.

That argument is, one must say, pathetic. The doctrine St. Thomas put forward in the Summa Theologiae on the Immaculate Conception is FALSE. If the approbation given to a book by pope after pope after pope necessarily means that the Magisterium endorses the teaching of that book as true in every paragraph, that principle would have held true throughout all of Church history. Therefore, by repeatedly approving and recommending his book, the Magisterium would have been endorsing as correct St. Thomas’ false teaching on the Immaculate Conception, even before it was solemnly defined in 1854. But we know the Magisterium did not endorse that false view. That proves that popes can repeatedly approve, utilize and recommend a book as Catholic, even though the book contains certain points or paragraphs that are wrong and should not be followed. Their approval for the book is legitimate because the book’s teaching in general is Catholic, even though it might contain some errors or false ideas.

Furthermore, the aforementioned argument is obliterated by the fact that popes gave the same kind of approval and recommendation to the Summa Theologiae after the Immaculate Conception was defined in 1854! Here are a few examples.

POPES ALSO APPROVED THE SUMMA THEOLOGIAE WITHOUT QUALIFICATION AFTER 1854

In his 1899 document Depuis le jour, Pope Leo XIII praises and recommends the Summa Theologiae of St. Thomas in the same way that he recommends the Catechism of Trent.

Pope Leo XIII, Depuis le jour (#’s 22-23), Sept. 8, 1899: “Is it necessary to add that the book par excellence in which students may with most profit study scholastic theology is the Summa Theologiae of St. Thomas Aquinas? It is our wish, therefore, that professors be sure to explain to all their pupils its method, as well as the principal articles relating to Catholic faith.

We recommend equally that all seminarians have in their hands, and frequently peruse, that golden book known as the Catechism of the Council of Trent, or Roman Catechism, dedicated to all priests invested with the pastoral office (Catechismus ad Parochos). Noted both for the abundance and accuracy of its teaching and for elegance of style, this catechism is a precious summary of the whole of theology, dogmatic and moral.”

Well, does the Summa Theologiae have heresy? After 1854 – and Pope Leo XIII published Depuis le jour in 1899 – St. Thomas’ view on the Immaculate Conception would not only be erroneous, but heretical.

So, what exactly does Pope Leo XIII’s praise for (and approval of) the Summa Theologiae mean? Does it mean that every paragraph or article in the Summa is infallible or can be followed? No. It means that in general the book is Catholic. It does not mean that of the thousands of paragraphs, there aren’t a few that are wrong or less than perfectly in accord with Catholic doctrine. In the same way, the Catechism of Trent in general is sound; but that doesn’t mean that in the over 500 pages of information, there isn’t one or a few paragraphs that are incorrect. And, as I’ve proven, the official teaching of the Catechism, which it says is to be communicated to the faithful, is absolutely correct. It is that no one can be saved without the Sacrament of Baptism; and that no one can be in the Church without the Sacrament of Baptism.

Here are some more examples of emphatic papal approval for the teaching of St. Thomas Aquinas. Yet, this approval does not demonstrate that his teaching was correct or can be followed in every case.

Pope St. Pius V said St. Thomas was “the most certain rule of Christian doctrine by which he enlightened the Apostolic Church in answering conclusively numberless errors… which illumination has often been evident in the past and recently stood forth prominently in the decrees of the Council of Trent.”

So, Pius V says that he’s “the most certain rule”; yet, there are points of the teaching of St. Thomas that CANNOT be held by a Catholic.

Pope Leo XIII, Aeterni Patris, August 4, 1879:“But the chief and special glory of Thomas, one which he has shared with none of the Catholic Doctors, is that the Fathers of Trent made it part of the order of conclave to lay upon the altar, together with sacred Scripture and the decrees of the supreme Pontiffs, the Summa of Thomas Aquinas, whence to seek counsel, reason, and inspiration.”

Pope Benedict XIII wrote to the Order of Preachers that they should “pursue with energy your Doctor’s works, more brilliant than the sun and written without the shadow of error. These works made the Church illustrious with wonderful erudition, since they march ahead and proceed with unimpeded step, protecting and vindicating by the surest rule of Christian doctrine, the truth of our holy religion.”

Pope Benedict XV stated that “the eminent commendations of Thomas Aquinas by the Holy See no longer permit a Catholic to doubt that he was divinely raised up that the Church might have a master whose doctrine should be followed in a special way at all times.”

The BOD heretics do not understand Catholic teaching. They approach both magisterial teaching and dogmatic teaching from a man-centered perspective, rather than from a God-centered one. Faced with the facts above, their principles would force them to reason thus: since popes repeatedly approved St. Thomas and the Summa Theologiae, both before and after 1854, his teaching on the Immaculate Conception is consistent with the definition of the Immaculate Conception.

But that would be a disastrous conclusion. His teaching on the Immaculate Conception is not consistent with Ineffabilis Deus of Pope Pius IX. The approbation popes gave to the Summa Theologiae and to his work was a general one. It doesn’t mean that everything he taught is correct. None of the statements which approved his work were infallible declarations that everything in the Summa Theologiae or the teaching of St. Thomas is correct. The same is true of the Catechism of Trent. It would be possible for a pope to issue an infallible declaration that a particular work is absolutely and completely correct in every part, but no such declaration was made about the Summa Theologiae or the Catechism of Trent.

POPE PIUS X ALSO IMPOSED THE USE OF THE SUMMA THEOLOGIAE ON HIGHER SCHOOLS IN ITALY, WITHOUT CORRECTING ITS FALSE TEACHING ON THE IMMACULATE CONCEPTION

“Shortly before his death, viz., in June, 1914, Pope Pius X issued a document imposing the obligation of using the Summa of St. Thomas as the text-book in all higher schools in Italy and the adjacent islands which enjoyed the privilege of conferring academic degrees in theology.” (Daniel Joseph Kennedy, the Summa Theologica of St. Thomas Aquinas, II. Specimen Pages from the Summa, pp. 3-4.)

How could Pope Pius X impose the obligation of using the Summa as the text-book in 1914, when St. Thomas teaches contrary to the Immaculate Conception in the Summa? Pope Pius X never ordered the Summa’s error on the Immaculate Conception to be expunged. In fact, when approving or recommending the Summa, none of the popes bothered to correct St. Thomas’ mistake on the Immaculate Conception. So, how is it possible that they approved and recommended it? It’s possible because they gave it a general approbation. They didn’t issue an infallible declaration that everything in it is correct.

These facts completely refute the argument advanced by supporters of “baptism of desire,” according to which a papal recommendation or approval of the Catechism of Trent necessarily means that everything in it is correct. They are totally wrong.

THEY TRUST IN MAN RATHER THAN IN GOD AND THE OFFICE OF THE PAPACY

There’s an interesting dynamic at work when obstinate supporters of “baptism of desire” approach these matters. While their rhetoric might give the appearance of devotion to Catholic teaching, it’s simply a deception. Their alleged devotion to selective passages in a catechism or in the teaching of a theologian does not spring from belief in the teaching of the Catholic Church. It is, rather, purely the product of their trust in man. They simply cannot bring themselves to believe that a book or work used or produced by men they admire was not corrected in every possible way by those men. They have the utmost confidence in man and in his fallible works, even though the Church does not teach that God always protects men in such works. And while they have such confidence in the fallible teaching and actions of men, they lack a similar belief in the infallibly-protected teachings of God and His Church. They are devoid of supernatural faith in God and a real belief in papal infallibility as a charism given uniquely to St. Peter and his successors. Their approach is a clear mark of bad will.

Jeremiah 17:5- “Thus says the Lord: Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the Lord.”

If the obstinate proponents of “baptism of desire” believed in God, they would focus on what the Magisterium clearly teaches. They would adhere to what the infallibly-protected proclamations of God’s Church directly proclaim on the matter. The papacy and the dogmas unerringly define the rule of Catholic faith.  The rule of faith is not decided by theologians or fallible books.

If they had fidelity to papal teaching, they would then see that the Magisterium has never taught “baptism of desire”, or that anyone can be saved without the Catholic faith, or that anyone can be saved without actual membership in the Church. They would realize that while God protects every inch and paragraph of such proclamations, the same protection is not granted to every paragraph of the teaching of catechisms, theologians, etc. Men can be mistaken and overlook things in a book, as the facts about the Summa Theologiae prove. The teachings of the Chair of St. Peter cannot be mistaken, and that protection was not granted to everyone.

To ignore that the promise of infallibility was uniquely given to St. Peter and his successors, and not to other members of the Church (see Luke 22:31-32), is to fail to understand the very foundation of the Church of Jesus Christ upon St. Peter.

THE NUMEROUS PROBLEMS WITH THE ONE PARAGRAPH IN THE CATECHISM OF TRENT THAT “BAPTISM OF DESIRE” ADVOCATES CITE

Let’s now consider the numerous problems in the one paragraph in the Catechism typically cited by supporters of “baptism of desire.” The paragraph is completely inaccurate and contains numerous errors. It is actually a theological travesty: an editor who inserted his own opinion into the text and fell into numerous errors as a result.

Catechism of the Council of Trent, “Ordinarily They Are Not Baptized At Once,” p. 179: “But though these things may be thus, nevertheless to this class [or kind] of men [persons], the Church has not been accustomed to give the Sacrament of Baptism at once, but has arranged that it should be deferred to a fixed time. Nor does this delay have connected with it the danger, as indeed threatens in the case of children, as stated above; for those who are endowed with the use of reason, the design and plan of receiving Baptism, and repentance for a badly led life, would be sufficient to grace and justification, if some unexpected event hinders so that they are unable to be washed by the saving water. On the contrary, this delay is seen to carry with it certain advantages.”

First, this paragraph is not infallible. It is contrary to the dogmatic teaching of the Church on the necessity of rebirth of water and the Spirit. It is also contrary to the official teaching of the Catechism on Baptism, as explained above.

Second, and this is key, the paragraph doesn’t state anywhere (nor does the lead up to the paragraph) that what is articulated here is to be passed along to the faithful. The above paragraph is thus not the teaching on Baptism which the Catechism identifies as the doctrine to be taught to the faithful. It is, rather, an explanation for the priests for why Baptism is delayed in the case of adults. The explanation is wrong, as I will definitely prove by citing much more authoritative papal teaching which contradicts it on precisely the same issue. But herein we find the key distinction: the Catechism can indeed err in an explanation it gives to the parish priests; but its official teaching of Baptism, which it says is the doctrine to be taught to the faithful, is correct. Its official teaching on Baptism, which it says is to be passed along to the faithful, is that no one can be saved without the Sacrament of Baptism.

Catechism of the Council of Trent, “Matter of Baptism - Fitness,” p. 165: “Upon this subject pastors can teach in the first place that water, which is always at hand and within the reach of all, was the fittest matter of a Sacrament which is necessary to all for salvation.”

Third, the aforementioned paragraph states that some “unexpected event” can make it impossible for someone to receive the saving water. The notion that there are “unexpected events” that can make it impossible for someone to receive Baptism is contrary to Catholic teaching and God’s providence.

Pope Pius IX, Vatican Council I, Sess. 3, Chap. 1, On God the creator of all things: “EVERYTHING THAT GOD HAS BROUGHT INTO BEING HE PROTECTS AND GOVERNS BY HIS PROVIDENCE, which reaches from one end of the earth to the other and orders all things well. All things are open and laid bare before His eyes, even those which will be brought about by the free activity of creatures.”

Pope Paul III, Council of Trent, Session 6, Chap. 11 on Justification, ex cathedra: “... no one should make use of that rash statement forbidden under anathema by the Fathers, that the commandments of God are impossible to observe for a man who is justified. FOR GOD DOES NOT COMMAND IMPOSSIBILITIES, but by commanding admonishes you both to do what you can do, and to pray for what you cannot do…”

It’s not a surprise that the Catechism makes the aforementioned error when attempting to explain the idea of “baptism of desire.” When people articulate or defend a false doctrine, they will always be inconsistent and make numerous mistakes. In fact, the Catechism’s teaching on “unexpected” events making it impossible to receive Baptism contradicts its own teaching.

Catechism of Trent, on Transubstantiation: “The pastor should remember first of all to prepare and fortify his hearers by reminding them that no word shall be impossible with God.”

Fourth, it should also be noted that the aforementioned passage states that the person must have a “design and plan of receiving Baptism” to be saved. None of the modern-day defenders of “baptism of desire” believe that one must have a design of receiving Baptism to be saved. They believe that pagans, Jews, Muslims, etc. can be saved without the Catholic faith, belief in Christ or a design of receiving Baptism.

THE CATECHISM’S PARAGRAPH ON THE DELAY IN BAPTIZING ADULT CONVERTS IS DEFINITIVELY REFUTED BY THE HIGHEST TEACHING OF THE APOSTOLIC SEE ON THE EXACT SAME ISSUE

Fifth, the Catechism’s information about the “delay” in baptizing adult converts is completely and totally wrong. It is contradicted and refuted by the teaching of numerous popes in authoritative documents of the Apostolic See. The Catechism claims that the baptism of adults can be delayed because they can be saved without the saving font, by the design and plan to receive Baptism. Yet, the Church teaches exactly the opposite.

In A.D. 385 Pope St. Siricius issued a Decree to Himerius. It is the oldest surviving papal decree in history. The Decree to Himerius is promulgated with Siricius’ full papal authority. In it he repeatedly invokes the highest authority of the office of St. Peter. He states that his Decree is binding upon all the churches, all the bishops and all the priests. A decree on Church law cannot be any more authoritative than Pope St. Siricius’ Decree to Himerius. Here’s what he says.

Pope St. Siricius, Decree to Himerius, A.D. 385:

LATIN: “Sicut sacram ergo paschalem reverentiam in nullo dicimus esse minuendam, ita infantibus qui necdum loqui poterunt per aetatem vel his, quibus in qualibet necessitate opus fuerit sacra unda baptismatis, omni volumus celeritate succurri, ne ad nostrarum perniciem tendat animarum, si negato desiderantibus fonte salutari exiens unusquisque de saeculo et regnum perdat et vitam.”

“Therefore just as we say that the holy paschal observance is in no way to be diminished, we also say that to infants who will not yet be able to speak on account of their age or to those who in any necessity will need the holy stream of baptism, we wish succor to be brought with all celerity, lest it should tend to the perdition of our souls if the saving font be denied to those desiring it and every single one of them exiting this world lose both the Kingdom and life.”

“Quicumque etiam discrimen naufragii, hostilitatis incursum, obsidionis ambiguum vel cuiuslibet corporalis aegritudinis desperationem inciderint, et sibi unico credulitatis auxilio poposcerint subveniri, eodem quo poscunt momento temporis expetitae regenerationis praemia consequantur. Hactenus erratum in hac parte sufficiat; nunc praefatam regulam omnes teneant sacerdotes, qui nolunt ab apostolicae petrae, super quam Christus universalem construxit Ecclesiam, soliditate divelli.”

“Whoever should fall into the peril of shipwreck, the incursion of an enemy, the uncertainty of a siege or the desperation of any bodily sickness, and should beg to be relieved by the unique help of faith, let them obtain the rewards of the much sought-after regeneration in the same moment of time in which they beg for it. Let the previous error in this matter be enough; [but] now let all priests maintain the aforesaid rule, who do not want to be torn from the solidity of the apostolic rock upon which Christ constructed His universal Church.”

As we can see, he authoritatively teaches that even if those adult catechumens who desired Baptism died before receiving it, they could not be saved. That completely and totally rejects the idea of “baptism of desire.” He also teaches that the Sacrament of Baptism is the only way for them to be saved, and that if there is any danger they should be baptized at once. Those who teach that people desiring water baptism can be saved without receiving it contradict the rule of Catholic faith. Those who teach that there is a way to be saved besides receiving the saving font of water baptism contradict the rule of Catholic faith.

As the Pope’s Decree proclaims, receiving water baptism is the unico credulitatis auxilio (the unique help of faith). Unico, which is a form of unicus, means unique, one-and-only, peerless, unparalleled. There can be no alternatives, no other kinds of baptism. According to the Catholic faith, receiving water baptism is the unique (the only) way to be saved, for infants, for those who desire it or happen to be in any kind of predicament, necessity, illness, etc. That’s the teaching of Pope St. Siricius.

In this very context, the Pope speaks about the custom of delaying adult baptisms until Paschal time. Paschal time is when the Resurrection is celebrated. Since Baptism is the rising from the state of condemnation to new life in Christ (see Colossians 2:12; Romans 6:3-4; etc.), it became customary to celebrate the baptism of adult converts at Paschal time, after the unbaptized catechumens had undergone a period of testing and instruction in preparation for the Christian life. As this decree and others clearly prove, the custom of delaying adult baptisms until Paschal time was not incompatible with the position – and the Church’s infallible teaching – that all those preparing for baptism would indeed be lost if they died before receiving it. No one can be saved without Baptism, as Jesus declared in John 3:5 and the Church infallibly teaches. God can and will keep good-willed and sincere souls alive until Baptism. He is in control.

The practice of baptizing adult converts at Paschal time – and the custom of an extended catechumenate – was a disciplinary one. It was not a requirement of Apostolic Tradition, as we see in Acts chapter 8. There we read that Philip baptized the Eunuch of Candace after a very brief discussion of the basics of the Christian faith.

So, while declaring that the holy Paschal observance is to be continued, Siricius adds that if these unbaptized catechumens find themselves in any necessity at all, they are to be baptized with all celerity, that is, with all swiftness or right away. He then explains why he’s insistent on this point. He declares that they must be baptized right away in any kind of necessity, “lest it should tend to the perdition of our souls if the saving font be denied to those desiring it and every single one of them exiting this world lose both the Kingdom and life.” The Pope teaches that all those who desire water baptism, but die without receiving, will not be saved. That refutes the idea of “baptism of desire.” For a full discussion of Siricius’ decree, and how it completely refutes “baptism of desire,” see our video on that matter: The Latin Text of the Oldest Surviving Papal Decree Rejects “Baptism of Desire”.

Pope St. Siricius’ Decree proves that the Catechism of Trent’s explanation for the delay in baptizing adult converts is simply wrong. It was not part of the official teaching the Catechism says is to be communicated to the faithful.

In the following two statements, Pope St. Leo the Great repeated, in very similar language, the same teaching that we find in the Decree of Siricius. Therefore, he also refutes “baptism of desire” and the Catechism of Trent’s erroneous paragraph.

Pope St. Leo the Great, Letter 166, Oct. 24, 458, #1: “For at the instance of certain brethren we have discovered that some of the prisoners of war, on their free return to their own homes, such to wit as went into captivity at an age when they could have no sure knowledge of anything, crave the healing waters of baptism, but in the ignorance of infancy cannot remember whether they have received the mystery and rites of baptism, and that therefore in this uncertainty of defective recollection their souls are brought into jeopardy, so long as under a show of caution they are denied a grace, which is withheld, because it is thought to have been bestowed.... Consequently the same things, which have come into our mind by the Divine inspiration, have received the assent and confirmation of a large number of the brethren. And so we are bound before all things to take heed lest, while we hold fast to a certain show of caution, we incur a loss of souls who are to be regenerated. For who is so given over to suspicions as to decide that to be true which without any evidence he suspects by mere guesswork? And so wherever the man himself who is anxious for the new birth does not recollect his baptism, and no one can bear witness about him being unaware of his consecration to God, there is no possibility for sin to creep in, seeing that, so far as their knowledge goes, neither the bestower or receiver of the consecration is guilty… And so, whenever such a case occurs, first sift it by careful investigation, and spend a considerable time, unless his last end is near, in inquiring whether there be absolutely no one who by his testimony can assist the other's ignorance. And when it is established that the man who requires the sacrament of baptism is prevented by a mere baseless suspicion, let him come boldly to obtain the grace, of which he is conscious of no trace in himself. Nor need we fear thus to open the door of salvation which has not been shown to have been entered before.”

Notice that in this passage he teaches that people who were to be regenerated (unbaptized catechumens) will lose their souls if they don’t receive water baptism. There is no “baptism of desire.” Receiving the Sacrament of Baptism is the only way to be saved. That’s the teaching of the Apostolic See. The quote below articulates the same position.

Pope St. Leo the Great, Letter 16, Oct. 21, 447, #6: “Wherefore, as it is quite clear that these two seasons [Easter and Pentecost] of which we have been speaking are the rightful ones for baptizing the chosen in Church, we admonish you, beloved, not to add other days to this observance. Because, although there are other festivals also to which much reverence is due in God's honour, yet we must rationally guard this principal and greatest sacrament as a deep mystery and not part of the ordinary routine: not, however, prohibiting the license to succor those who are in danger by administering baptism to them at any time. For while we put off the vows of those who are not pressed by ill health and live in peaceful security to those two closely connected and cognate festivals, we do not at any time refuse this which is the only safeguard of true salvation to anyone in peril of death, in the crisis of a siege, in the distress of persecution, in the terror of shipwreck.”

As we can see, receiving water baptism is the only way to be saved.

SUMMARY OF THE FALSE PARAGRAPH

So, for the following reasons, the Catechism of Trent’s one paragraph, which expresses the idea that one can be justified and saved by the design and plan to receive Baptism, does not demonstrate that the Church taught “baptism of desire”:

1) The paragraph was not even part of the official teaching of the Catechism to be passed along to the faithful, and it was not infallible;

2) It has improper theological terminology about unexpected events making it impossible for someone to reach Baptism;

3) It contradicts the express (and much more authoritative) teaching of the Apostolic See on the very same issue: the delay in baptizing adult converts (see Siricius and Leo the Great above);

4) It contradicts the dogmatic teaching of the Church and the declarations of the Apostolic See on the Sacrament of Baptism, and that no one desiring water baptism can be saved without it;

5) It contradicts its own official teaching.

Is it possible that within the Catechism’s 500-plus pages of information, there is some information given to the parish priests that is not correct? Yes, as proven above. That’s clearly the case with the aforementioned paragraph in the Catechism. Yet, in those points of doctrine which the Catechism says are to be passed along to the faithful, it faithfully represents the teaching of the Catholic Church. There it declares that the faithful are to be taught that no one can be saved or be in the Church without the Sacrament of Baptism.

God allows errors to be taught by fallible men and in fallible sources because, as Scripture teaches, there must be false doctrines.

1 Cor. 11:19: “For there must be also heresies: that they also, who are approved, may be manifest among you.”

Water baptism is the only way to be saved. That’s the dogmatic teaching of the Church.

Pope Clement V, The Council of Vienne, 1311-1312: “Besides, only one baptism regenerating all who are baptized in Christ must be faithfully confessed by all just as ‘one God and one faith’ [Eph. 4:5], which celebrated in water in the name of the Father and of the Son and of the Holy Spirit we believe to be the perfect remedy for salvation for both adults and children.”

Whether infant or adult, God will keep any person of good will alive long enough to receive the Sacrament of Baptism.

St. Augustine, Against Julian, Book 5, Chap. 4: “Of the number of the elect and predestined, even those who have led the very worst kind of life are led to repentance through the goodness of God… Not one of them perishes, regardless of his age at death; never be it said that a man predestined to life would be permitted to end his life without the sacrament of the Mediator [Baptism]. Because of these men, our Lord says: ‘This is the will of him who sent me, the Father, that I should lose nothing of what he has given me.’”

THE CATECHISM OF THE COUNCIL OF TRENT DEFERS TO THE COUNCIL OF FLORENCE’S DECREE EXULTATE DEO

To complete the refutation of this objection, it’s important to note that the Catechism of Trent repeatedly makes reference to the Council of Florence. In fact, it refers specifically to the Council of Florence’s bull Exultate Deo.

In these passages notice that the Catechism refers to the teaching of the bull Exultate Deo as a “definition” and that which “no one can doubt.” The Catechism of Trent thus defers to the teaching of the bull Exultate Deo and considers it infallible. The Catechism itself recognizes the teaching of Exultate Deo as having an authority that’s higher than its own.

Catechism of the Council of Trent, “Penance – the Necessity of Confession,” p. 282: “Justly, then, do those most holy men, our Fathers, proclaim, that by the keys of the Church the gate of Heaven is thrown open, a truth which no one can doubt since the Council of Florence has decreed that the effect of Penance is absolution from sin.”

The place where the Council of Florence “decreed” the effect of Penance was in the bull Exultate Deo.  Concerning that bull, the Catechism also states:

Catechism of Trent, on the Form of Baptism: “It appears, however, from the decision and definition of the Council of Florence [Exultate Deo], that those who use this form administer the Sacraments validly, because the words sufficiently express what is essential to the validity of Baptism, that is, the ablution which then takes place.”

And what teaching do we find in the bull Exultate Deo on the necessity of Baptism – the same teaching that’s found in every dogmatic and magisterial pronouncement on the issue? The teaching of the Council of Florence, to which the Catechism of Trent itself defers, is that no one can enter Heaven without the Sacrament of Baptism.

Pope Eugene IV, The Council of Florence, Exultate Deo, Nov. 22, 1439:“Holy baptism, which is the gateway to the spiritual life, holds the first place among all the sacraments; through it we are made members of Christ and of the body of the Church. And since death entered the universe through the first man, ‘unless we are born again of water and the Spirit, we cannot,’ as the Truth says, ‘enter into the kingdom of heaven’ [John 3:5]. The matter of this sacrament is real and natural water.”

“Baptism of desire” is not consistent with that teaching.

ST. ALPHONSUS ALSO TEACHES THAT THE COUNCIL OF FLORENCE’S DECREE EXULTATE DEO HAS A GREATER AUTHORITY THAN THE CATECHISM OF TRENT, AND THAT ITS TEACHING CAN PROVE WHAT THE CATECHISM’S TEACHING CANNOT

It’s also very interesting that St. Alphonsus Liguori, in History of Heresies, refers to the teaching of the bull Exultate Deo. He gives the teaching of the Council of Florence in the bull Exultate Deo an authority higher than the Roman Catechism. Consider his words.

St. Alphonsus, History of Heresies, on Confirmation, #8: “However, it is more commonly held that balsam is necessary for the validity of the sacrament: this is taught by Bellarmine, Gonet, the author of the Theology of Perigord, by Concina, and others, along with St. Thomas and the Roman Catechism. It is proved from the Council of Florence, in which it was stated that the matter of confirmation is chrism, composed of oil and balsam [Decree to the Armenians, on the sacraments].”

Referring to the position that balsam is required in Confirmation, St. Alphonsus references Bellarmine, St. Thomas and the Roman Catechism (i.e., the Catechism of Trent). Yet, he only says that the position is “proved” from the Council of Florence. The part of Florence to which he refers is the bull Exultate Deo. Clearly, according to St. Alphonsus, the Council of Florence’s bull Exultate Deo has an authority that the Roman Catechism does not. Its teaching can prove what the Roman Catechism cannot.

The teaching of the Council of Florence’s bull Exultate Deo is that no one enters Heaven without the Sacrament of Baptism.

For all of the reasons we’ve covered, the objection advanced by supporters of “baptism of desire” from the Catechism of Trent holds no merit.

The infallible teaching of the Catholic Church is that there is only one way for people to be saved: to be reborn of water and the Holy Ghost in the Sacrament of Baptism, as Jesus taught in John 3:5. Even those who desire water baptism, and find themselves in an accident, will lose the Kingdom and life if they depart life without the saving water (Pope St. Siricius). However, the all-powerful and just God can and will keep all His elect alive to receive the unique help of faith. To obstinately teach anything else in the face of these facts is to contradict and deny the infallible teaching of the Catholic Church.

Pope Eugene IV, The Council of Florence, Exultate Deo, Nov. 22, 1439: “Holy baptism, which is the gateway to the spiritual life, holds the first place among all the sacraments; through it we are made members of Christ and of the body of the Church. And since death entered the universe through the first man, ‘unless we are born again of water and the Spirit, we cannot,’ as the Truth says, ‘enter into the kingdom of heaven’ [John 3:5]. The matter of this sacrament is real and natural water.”

Pope Paul III, The Council of Trent, Can. 5 on the Sacrament of Baptism, Sess. 7, 1547: “If anyone says that baptism [the sacrament] is optional, that is, not necessary for salvation: let him be anathema.”

Pope Clement V, The Council of Vienne, 1311-1312: “Besides, one baptism regenerating all who are baptized in Christ must be faithfully confessed by all just as ‘one God and one faith’ [Eph. 4:5], which celebrated in water in the name of the Father and of the Son and of the Holy Spirit we believe to be the perfect remedy for salvation for both adults and children.”

Pope Clement V, The Council of Vienne, 1311-1312: “But since one is the universal Church, of regulars and seculars, of prelates and subjects, of exempt and non-exempt, outside of which absolutely (omnino) no one (nullus) is saved (salvatur), one is the Lord, one is the Faith and one is the baptism of all.”

Pope St. Siricius, Decree to Himerius, A.D. 385: “Therefore just as we say that the holy paschal observance is in no way to be diminished, we also say that to infants who will not yet be able to speak on account of their age or to those who in any necessity will need the holy stream of baptism, we wish succor to be brought with all celerity, lest it should tend to the perdition of our souls if the saving font be denied to those desiring it and every single one of them exiting this world lose both the Kingdom and life.  Whoever should fall into the peril of shipwreck, the incursion of an enemy, the uncertainty of a siege or the desperation of any bodily sickness, and should beg to be relieved by the unique help of faith, let them obtain the rewards of the much sought-after regeneration in the same moment of time in which they beg for it. Let the previous error in this matter be enough; [but] now let all priests maintain the aforesaid rule, who do not want to be torn from the solidity of the apostolic rock upon which Christ constructed His universal Church.”