So why are you sending me these references to the BOD? What has it to do with Feeneyite EENS?

Here are several references of Baptism of Desire saints, Lionel, 1

Lionel:

We have been through this before.

You have said that  there are no known cases of BOD, BOB and I.I.We cannot meet or see any one saved as such.

So why are you sending me these  references to the BOD?

What has it to do with Feeneyite EENS?

-Lionel Andrades

1.

The continued debate among traditionally minded Catholic groups with regard to Baptism of Desire and Baptism of Blood can only be resolved by examining the constant teaching of the Church throughout the ages. With this in view, the various arguments, which bear on this matter will be reviewed in a semi-historical sequence. Melchior Cano has pointed to the ten sources or locis theologicis from which Catholic doctrine can be determined. He lists among these:

1)       Holy Scripture             

2)       Oral Tradition              

3)       The Authority of the Catholic Church    

4)       The Authority of the Councils

5)       The Authority of the Roman Church       

6)       The Authority of the Holy Fathers          

7)       The Authority of the Scholastic Theologians       

8)       The worthiness of natural reason            

9)       The Authority of the philosophers          

10)    The Authority of History.

It will be seen in what follows that we have documented the Church's teaching on the issue of Baptism of Desire from all but the 4th and 9th of these loci. In a certain sense one can state that the issue is outside the realm of philosophy. That the Councils have not addressed the issue is understandable if one considers the fact that issues raised in the Councils were always relative to matters in dispute. The validity of Baptism of Desire has, before the present century, never been in doubt.  It should be clear that many of the examples we point to fall within the province of "the ordinary and universal magisterium" of the Church.

Theologians have spoken of the triple form of baptism - namely water, desire and blood. St. Paul in Hebrews 6:2 speaks of the doctrines of baptism in the plural (doctrinae baptismatum), implying the possibility of more than one form - the sacrament of course being one by its nature as in "one faith, one baptism."[1] And indeed, Scripture provides us with examples in both the Old and New Testament. In the Old Testament we have the example of Job who was "from the North Country," and not a Jew. In the New Testament we have the slaughter of the innocents, and later the case of the Centurian as in Matthew 8:1-13. Scripture also tells us that the good thief went to heaven, despite the fact that he was not baptized with water. However, those who argue on the absolute need of baptism by water will respond by noting that the Church was not officially "founded" till the day of Pentecost - and that hence baptism by water only became a requirement subsequent to that time. In support of this position they will quote Matt. xxviii, 19 where Christ says "Going therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost." This opinion is not grounded on any teaching of the Church. In point of fact, this statement was made before Pentecost - though after the Resurrection. And further, the argument forgets that Christ told Nicodemus, prior to His Crucifixion, that "unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.[2] Also pertinent is the teaching of St. Paul with regard to Circumcision, which he likened to Baptism. In Romans 2:25-27 he teaches: "Circumcision profiteth indeed, if thou keep the law; but if thou be a transgressor of the law, thy circumcision is made uncircumcision. If, then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?"_

Granting for the sake of argument that these Scriptural examples fail to close the debate, let us look to the constant practice and teaching of the Church for further clarification.

TERTULLIAN: Born in the year 160 and writing about the year 200, this author, despite his later defection to Montanism, is usually considered as a "Church Father" and certainly one of the earliest exponents of orthodox Catholic doctrine. The following passage is taken from his writings under the section de baptismo in the Enchiridion Patristicum:

"In truth we also have a second laver which is the same as the first, namely that of blood, concerning which Our Lord said, "And I have a baptism wherewith I am to be baptized' (Luke 12:50) after He had already been baptized; for He came by water and blood as John wrote, that He might be baptized by water and glorified by blood, likewise too that He might make us called by water and chosen by blood; He poured forth these two baptisms from the wound dug in His side so that those who believed in His blood might be cleansed by water and those who were cleansed by water might bear His blood; this is the baptism which takes the place of the laver which has not been received and restores what was lost." (emphasis mine)

ST ALBAN AND HIS FELLOW MARTYR: The Venerable Bede tells us in the Ecclesiastical History of the Church of the English Nation tells us the story of an early English Martyr. The story is well summarized by Dom Gueranger (who St. Theresa of Lisieaux considered to be a saint) in his Liturgical Year:

"When the mandates of the emperors Diocletian and Maximian were raging against the Christians, Alban, as yet a pagan, received into his house a certain priest fleeing from persecution. Now, when he [Alban] beheld how this priest persevered day and night in constant watching and prayer, he was suddenly touched by divine grace, so that he was fain to imitate the example of his faith and piety; and being instructed by degrees, through his salutary exhortations, forsaking the darkness of idolatry, he with his whole heart became a Christian."

"The persecutors, being in search of this cleric, came to Alban's house, whereupon, disguised in the cleric's apparel - namely, in the caracalla - he presented himself to the soldiers in the place of his master and guest; by them he was bound with things, and led off to the judge. This latter finding himself thus deceived, ordered that the holy confessor of God should be beaten by the executioners; and, perceiving at last that he could neither overcome him by torments, nor win him over from the worship of the Christian religion, he commanded his head to be struck off."

"Alban having reached the brow of the neighboring hill, the executioner who was to dispatch him, admonished by a divine inspiration, casting away his sword, threw himself at the saint's feet, desiring to die either with the martyr, or instead of him. Alban, being at once beheaded, received the crown of life, which God hath promised to them that love him."

"The soldier who had refused to strike him, was likewise beheaded: concerning whom it is quite certain that, albeit he was not washed in the baptismal font, still was he made clean in the laver of his own blood and so made worthy of entering into the kingdom of heaven. Alban suffered at Verulam, on the tenths of the Kalends of July. And the judge, astonished at the novelty of so many heavenly miracles, ordered the persecution to cease immediately, beginning to honor the death of the saints [only St. Alban and the soldier had been executed], by which [death] he had before thought that they might be diverted from the Christian faith."

As Martin Gwynne points out, this last paragraph is taken verbatum from the writings of Bede, and Bede is a Doctor of the Church. Moreover, St. Alban, who died on June 22 in the year 303, is considered to be the proto-martyr of the English Church.[3]

SAINT EMERENTIANA: Those familiar with the traditional Breviary (dropped from the Novus Ordo "missals") will know the story of this virgin and martyr. The idea that the Church would have her religious commemorate such a person who was - according to those who deny Baptism of Desire and Blood - on a yearly basis for some 1800 years - is to say the least "offensive to pious ears." Let us quote the Breviary directly:

"Emerantiana, a Roman virgin, step-sister of the blessed Agnes, while still a catechumen, burning with faith and charity, when she vehemently rebuked idol-worshippers who were stealing from Christians, was stoned and struck down by the crowd which she had angered. Praying in her agony at the tomb of holy Agnes, baptized by her own blood which she poured forth unflinchingly for Christ, she gave up her soul to God."

This virgin and martyr died in Rome about the year 350. A church was built over her grave. According to the Catholic Encyclopedia (1908), some days after the death of St. Agnes, Emerentiana who was still a catechumen, went to the grave to pray, and while praying she was suddenly attacked by the pagans and killed with stones. Her feast is kept on January 23 and she is again commemorated on Sept 16 under the phrase in caemeterio maiore (where she is buried). She is represented in the iconography of the church with stones in her lap and a palm of lily in her hands. Some have argued that she was baptized - but such is absurd as she is both called a catechumen, and the Church states in her liturgy that she was "baptized in her own blood."[4]

Yet another example, enshrined in the Breviary in the office of Nov. 10, is that of ST. RESPICIUS.

"During the reign of the emperor Decius, as Tryphon was preaching the faith of Jesus Christ and striving to persuade all  men to worship the Lord, he was arrested by the henchmen of Decius. First, he was tortured on the rack, his flesh torn with iron hooks, then hung head downward, his feet pierced with red hot nails. He was beaten by clubs, scorched by burning torches held against his body. As a result of seeing him endure all these tortures so courageously, the tribune Respicius was converted to the faith of Christ the Lord. Upon the spot he publicly declared himself to be a Christian. Respicius was then tortured in various ways, and toggether with Tryphon, dragged to a statue of Jupiter. As Tryphon prayed, the statue fell down. After this occurredboth were mercilessly beaten with leaden tipped whips and thus attained to glorious martyrdom."

ST AMBROSE, another doctor of the Church, provides us with the fourth example. He has the following to say with  regard to the death of Valentinian II, who was murdered at Vienne in the year 371. Valentinian II was the son of the Emperor Valintinian I, Emperor of the West, and his second wife Justina. Valintinian I and Justina had been displaced by Mangus Maximus, and had sought support from the Arian Theodosius, who was Emperor of the East. As a result Valentinian II for many years he sat on the fence and tried to bring about a compromise in the arguments between the Arians and the Orthodox. In this he was opposed by St. Ambrose. When his mother died, Valentinian II abandoned Arianism, became a catechumen, and invited St. Ambrose to come to Gaul and administer baptism to him. He was however assassinated before this could happen and his body was brought to Milan where the saint delivered his funeral oration "De obitu Valentiniani consolatio" which dwelt on the efficacy of baptism of desire. The following is extracted from this oration:

"But I hear that you are distressed because he did not receive the sacrament of baptism. Tell me, what attribute do we have besides our will, our intention? Yet, a short time ago he had this desire that before he came to Italy he should be initiated [baptized], and he indicated that he wanted to be baptized as soon as possible by myself. Did he not, therefore, have that grace which he desired? Did he not have what he asked for? Undoubtedly because he asked for it he received it. Whence it is written, 'The just man, by whatsoever death he shall be overtaken, his soul shall be at rest'(Wisdom, 4:7)."[5]

ST. AUGUSTINE, another doctor of the Church has also spoken to this issue. In his City of God he makes his position more than clear.

"Those also who die for the confession of Christ without having received the laver of regeneration are released thereby from their sins just as much as if they had been cleansed by the sacred spring of baptism. For He who said, 'Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God,' (John 3:5) by another statement made exceptions to this when He said no less comprehensively: 'Everyone... that shall confess me before men, I will confess before my Father who is in Heaven.' (Matthew 10:32)."

Lest anyone claim that this was an isolated opinion of Augustine's, we also give the following drawn his de baptismo and found in the Enchiridion Patristicum, a source which provides Catholic Scholars with approved texts on doctrinal issues (paragraph 1629).[6]

"I do not doubt that a Catholic catechumen, burning with Divine charity, is superior to a baptized heretic. But even inside the Catholic Church we consider a good catechumen better than a bad man who has been baptized; and for this reason we do no injury to the sacrament ob baptism, which the one has not yet received and the other has, nor do we consider the sacrament of the catechumen superior to the sacrament of baptism by considering a particular catechumen more faithful and better than a particular person who has been baptized. For the centurion Cornelius was better when he was not yet baptized than was Simon [Magus] after he had been baptized. for the former was filled with the Holy Ghost even before baptism, while the latter was full of the evil spirit even after baptism...

"That the place of baptism can sometimes assuredly be taken by suffering, the blessed Cyprian takes as no mean proof the words addressed to the thief who was not baptized: 'This day thou shalt be with me in paradise' (Luke 23:43). In considering which again, I find that not only suffering for the name of Christ can supply that which was lacking in respect of baptism [id quod ex baptismo deerat], but also faith and conversion of heart if perchance in straitened times it is impossible to arrange for the celebration of the mystery of baptism."

Since reference to ST. CYPRIAN (martyred in the year 257) has been made by St. Augustine, it seems appropriate to quote him directly. Again, we use as our source the Enchiridion Patristicum (paragraph 1328):

"Some people, as if by human argument they could rob of its truth the teaching of the Gospel, present us with the case of catechumens, demanding whether, if one of these, before he was baptized in the church, were captured and killed in the confession of his belief, he would forfeit his hope of salvation and the reward of his confession because he had not previously been born again by water. Men of this kind, who laud and abet heretics, are well aware that those ....