I’m addressing this subject here because your heretic Vatican-2 group leader, who is dressedlike and making believe
he’s a Catholic priest, is going to lie to you about this if you question him on the water baptism Dogma.
The Council of Trent -- Session 6, Chapter 4 ... did not teach the heresy of “baptism of desire”
First, a quick review of the Ex-Cathedra Sources of Dogma where the Council of Trent teaches water baptism as the requirement to remit Original Sin.
As we’ll see ... Session 6, Chapter 4 did not contradict the following water baptism Sources of Dogma:
Council of Trent, Session 7, Canons on the Sacrament of Baptism, Canon 2, 1547 A.D. -- Ex-Cathedra Dogma >
"If anyone shall say that real and natural water is not necessary for baptism, and on that account those words of Our Lord Jesus Christ: 'Unless a man be born again of water and the Holy Spirit', are distorted into some sort of metaphor: let him be anathema."
Council of Trent, Session 5, Decree Concerning Original Sin, Paragraph 4, 1546 A.D. -- Ex-Cathedra Dogma >
"Even infants, who could not as yet commit any sin of themselves, are for this cause truly baptized for the remission of sins, that in them that may be cleansed away by regeneration, which they have contracted by generation. 'For, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God'."
Council of Trent, Session 7, Canons on the Sacrament of Baptism, Canon 5, 1547 A.D. -- Ex-Cathedra Dogma >
"If anyone says that baptism (the sacrament) is optional, that is, not necessary for salvation: let him be anathema."
Council of Trent, Session 5, Decree Concerning Original Sin, Paragraph 3, 1546 A.D. -- Ex-Cathedra Dogma >
If any one asserts, that this sin of Adam ... is taken away either by the powers of human nature, or by any other remedy than the merit of the one mediator, our Lord Jesus Christ ... or if he denies that the said merit of Jesus Christ is applied, both to adults and to infants, by the sacrament of baptism ... let him be anathema."
Council of Trent, Session 6, Decree on Justification, Chapter 7, 1547 A.D. -- Ex-Cathedra Dogma >
"Of this Justification the causes are these ... the meritorious cause is His most beloved only-begotten, our Lord Jesus Christ ... the instrumental cause is the sacrament of baptism ..."
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Council of Trent, Decree on Justification, Session 6, Chapter 4, 1547 A.D. >
"Justification of the impious is indicated, as being a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, through the second Adam, Jesus Christ, our Saviour. And this translation, since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire thereof, as it is written; unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God."
1. Does the first part of this citation (before the words “as it is written”) contradict the second part which specifies water baptism for salvation? We’ll see clearly below that it does not.
2. The way that the human soul functions for matters in the supernatural order … is that the desire to take actions toward sanctification is infused into the soul, this is called actual grace. After the person is in receipt of actual grace (the desire) he then is spiritually capable of pursuing the grace of sanctification … sacramental grace. So that the soul can get to the justified state.
4. One cannot/will not seek water baptism without the desire for it (of course) being placed into the soul in the form of actual grace. So justification (being made free from Original Sin by water baptism) cannot take place unless two things happen (1) the desire for baptism being placed into the soul and (2) water baptism actually taking place. So if either one is missing … the laver of regeneration or the desire for regeneration … then the regeneration cannot be brought about.
5. Why did the Council of Trent go through the trouble of specifying both Baptism and the desire for it in Session 6 on Justification? Because they were battling the heretics who were insanely saying, in essence: "We're saved by grace, no action is required on our part." If one reads through Session 6, the Church is condemning this heresy. Trent, in Session 6, addresses the need to cooperate with actual grace (the desire for baptism being placed into the soul) so that as an adult one would learn the Catholic Faith and ask for water baptism.
6. The Council of Trent wanted to make a clear distinction between the action of water baptism and the desire for baptism so that the heretics would know that these are two separate operations -- and that both are required. People were mistakenly thinking that since they had a desire to separate from sin … the actual grace causing this was sufficient to bring them to the justified state. The Council is simply stating that the desire to not sin is not enough for justification
7. In other parts of the Council of Trent which have Sources of Dogma regarding Water Baptism (shown above) they do not go through the discussion of following through on the desire (actual grace) for the sacrament of baptism since this is addressed in Session 6.
8.On reversing the order of the wordsand adding a word in Chapter 4 of Session 6 … to get the heresy of “baptism of desire”.
8a. Notice that the Chapter 4 text states "or the desire thereof" (desire for water baptism, "the laver of regeneration") it does notsay "baptism of desire". The non-Catholics who sinfully attack the Water Baptism Dogma with this Catholic citation … take the incredible following steps to corrupt this Catholic decree:
Step 1:Reverse the order of the words ... reverse "desirethereof" - to - "ofdesire".
Step 2:On top of this they add the word "baptism" into a place in the Session 6, Chapter 4 decree where it doesn't even exist.
Step 3: Magically ... these non-Catholics now have their heresy of "baptism of desire" ... which they lie to the world about to send people into Hell.
8b. With just a little discernment, one recognizes this game of reversing the order of words and then adding an additional word which isn't there.
9. Because of the manner in which the human rational soul functions -- desire must precede the action.
10. Readers of Session 6, Chapter 4 must take conscience note of what Chapter 4 actually states ... of what justification cannot take place without (that is: what cannot be missing to reach the state of Justification). It does not say that justification may take place by either water or desire ... it is stating that neither the desire nor the water can be missing -- because we see in the second part of the subject Chapter 4 sentence … that water baptism is specified in this Trent decree.
11. With the background of the other Sources of Dogma from the Council of Trent and the nineteen (19) citations shown at the beginning of this packet -- which specifically rule out "baptism of desire" ... and that water baptism is necessary for justification and salvation -- one cannot by right reason conclude that this extract from Trent can be (mis)understood to mean "baptism of desire" as a means of remitting Original Sin or as a means of getting to Heaven.
12.Whoever arrives at the faulty conclusion that the Council of Trent Session 6, Chapter 4 teaches"baptism of desire" and dies in that state ... has no chance of getting to Heaven.
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The Latin Text is: "Sine lavacro regenerationis aut eius voto fieri non potest."
The common English translation for Session 6, Chapter 4 uses the word "desire". In the Latin seen above the word is voto (a form of votum).
Votum does not refer to a simple "desire" (or "wish" or "longing") but is a much stronger word.
It derives from the Latin word for a "vow" or solemn intention and is linguistically related to the word for "will" (volo). Notice the linguistic root vo- (volo (to will), voluntas (the will, votum). So the word votum actually refers to the will.
Considering the Church's intention in this General Council in using the Latin word "voto" ... the intention is to say that the person must havethe will(via actual grace) in addition to the water baptism … to bring about their regeneration -- the remission of Original Sin.