Great Saints have said "no"; great Saints have said, "yes". Dogmatically, the Church has not spoken "ex cathedra" on the subject.
We are speaking, of course, of the concept of "baptism of desire".
Why is this important to talk about now? The obvious answer to that is the vast ocean of confusion that the Roman Catholic Church has allowed to exist in its refusal to speak strongly and clearly about the fundamental teachings of Christ, preferring instead a sort of "syncretism-in-all-but-name" to be the guiding thought of the modern Church. The key, vital point, however, is that the idea of baptism by desire is a speculative belief held by as many strong Catholics as it is opposed by other strong Catholics, and has not as yet been defined infallibly by the Pope(s).
As a side note I would only say that those who hold strongly to the "yes" position do not address other variations of this idea, e.g. Penance of Desire, Marriage of Desire, Holy Orders of desire, etc. which, as ludicrous as that may sound, would seem to follow logically from the original premise. Theologian I am not so my views are only those personally held.
I am not unaware that the issue of Baptism of Desire is controversial. I do believe, however, that it can be discussed with Catholic charity on both sides of the question.
The following article by Brian Kelly tackles the issue head on, and we at
The Eye-Witness are grateful for his permission to reprint it here.
(The original can be found here.)
Baptism of Desire: Its Origin and Abandonment in the Thought of Saint Augustine
by Brian Kelly
Perish the thought that a person predestined to eternal life could be allowed to end this life without the sacrament of the mediator. (Saint Augustine)
This article will focus on the question of explicit baptism of desire — as it was understood by most western doctors of the Church from the time of Saint Augustine (+430) until Saint Alphonsus Maria de Liguori (+1787), the last declared theological doctor who wrote in favor of its saving efficacy. The subject matter will deal specifically with the origin of the theological speculation, as given by Saint Augustine in one of his early doctrinal letters, and then move on to prove from authoritative testimony that the African doctor reversed his opinion in his later anti-Pelagian writing.
Go Ye, Preach the Gospel to Every Creature, and Baptize
I wish to preface the following with an affirmation of the extreme importance of this issue in that the conversion of non-Christians to the Catholic Faith, in our day, is no longer considered a mission necessary for their salvation. The mandate of our Savior to “Go ye into the whole world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned” (Mark 16:15-16), has been supplanted by a new gospel of salvation by sincerity through invincible ignorance. It is my intention to restore at least an appreciation for the zeal of the holy missionaries that went forth to convert the nations to Christ and to baptize the pagans and infidels who accepted the good news that is the gospel. These missionaries, whose exemplar since the sixteenth century is Saint Francis Xavier, were not distracted by any speculation about a baptism of desire. Xavier baptized three million pagans with his own hand. Biographers write that there were so many catechumens waiting to be baptized that assistants had to help him to lift his arm to perform the rite. Saint Francis Xavier never wrote a word about baptism of desire. Rather, he wrote these words from the Far East hoping to reach students aspiring for degrees: “How I would like to go to the universities of Paris and the Sorbonne and address many men who are richer in learning than in zeal, to let them know the great number of souls who, because of their neglect, are deprived of grace and are apt to go to hell. There are millions of nonbelievers who would become Christian if there were missionaries.” Was this missioner, considered the greatest after Saint Paul, misinformed?
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| Brother Francis Maluf, MICM |
Extra Ecclesiam Nulla Salus Can’t Possibly Mean What It Says! This Doctrine is Too Hard! Who Can Hear it?
Among traditional Catholics who oppose the doctrinal cause of Saint Benedict Center, the vast majority maintain that their opposition is over Father Feeney’s rejection of baptism of desire. This has not always been the case, but it has become so more in the past twenty to thirty years. Prior to that, it was the defined doctrine itself, No salvation outside the Church, which disturbed those whom Brother Francis, in his treatise, The Dogma of Faith Defended, called “right-wing liberals.” These are the theologians who believed in the infallible authority of the Church, but were embarrassed over the literal sense of the doctrine. “God is all-merciful,” they stressed, “most men, surely, will be saved.”
In their efforts to drain the thrice-defined dogma of its literal sense, these overly optimistic theologians insisted that the dogma needed to be “interpreted” according to the sense of the living ordinary magisterium of our time. Even His Grace Archbishop Marcel Lefebvre, postulated that what extra ecclesiam nulla salus really meant was that there is no salvation without the Church: