Matt14:
I think the biggest divide appears to be that the catholic church teaches that baptism can save without faith. Is this the catholic understanding?
The church of Christ understanding is that infants are not capable of sinning, and therefore have no sin to be remitted.
Another question: What about aborted infants? Iām sure you and I both stand against abortion, so if a child dies in utero, no baptism, what happens to this child?
I gave you a pretty complete synopsis of the catholic position.
In the case of the aborted, the sin of the person who does this is infinitely greater if the child has lost the opportunity to be baptised. In your scenerio they just pop into heaven to eternal supernatural bliss.
If Jn 3:5 is taken literally which I believe you do:
Jesus answered: Amen, amen (double witness or testimony as God and Man) I say to thee, unless a man be born again of water and the Holy Ghost,
he cannot enter into the kingdom of God.
[5 āUnless a man be born againā⦠By these words our Saviour hath declared the necessity of baptism; and by the word water it is evident that the application of it is necessary with the words. Matt. 28. 19.] *
6 That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit.
7 Wonder not, that I said to thee,
you must be born again.
There is no exception hereā¦none.]
And again in Mk16:16:
He that believeth and is baptized, shall be saved: but
he that believeth not shall be condemned.
There is on your part a certain condemnation of infants implied wherein
The infant, you say cannot believe, ie have faith.
MK 16:16 tells you that he who does NOT believe is condemned. An infant does not believe, therefore condemned. That is where you end up if all must believe positively to be saved (or baptised).
But then you go right ahead and say that infants go straight to heaven WITHOUT ever believing.
**Which is it?
If you can send an infant to heaven with no belief at all, why am I criticised for Baptising and infant who has no belief?
** There might be something to the idea that āhe who does not believeā¦ā should be taken as āhe who refuses to believeā¦ā
Which an infant does NOT refuse to believe.
Ex 18:20 I realize is the singular objection by the COC to the effects of Original Sin.
The Catholic Church has used that āOriginal Sinā phrase for many centuries, long before the english language. The āSinā is in this case not a Positive act of the individual at all. You cannot use positive sinning by an idividual as the thing about which the catholic church speaks. Do not do this. It is a straw man to the catholic position.
The Church has always taught that it is the ABSENCE of something that should be presentā¦a deprivation, not a positive commiting.
"That which is born of flesh IS flesh. That which is born of spirit IS spirit.
The infant was not born of Spirit but of flesh. And must be born again.
The questions I proposed remain:
**Must one be a member of the church to be saved, that is, the Body of Christ?
**Yes or No please.
If yes, then how are these 2 examples made members of the Body of Christ ie the Church?
If no, then non-christains can be saved, unless you believe that infant children of non-christian families are members of the Church of Christ and adopted children of God.
Do NON christians go to heaven?
Re: Ex 18:20:
Ephesians 2:
3 In which also we all conversed in time past, in the desires of our flesh, fulfilling the will of the flesh and of our thoughts, and were
by nature children of wrath, even as the rest:
By NATURE. The Nature is the essence of the thing, its essential existent attributes. NOT by what we DO but by what we ARE ie our Nature, we are children of wrath in our essential attributes.
Ez 18:20 is clearly refering to something a parent does positively, not a part of their nature, or existence, but a voluntary choice of sinning. It does NOT apply to our nature of which Paul speaks of humanity.
And again:
2 Peter 1 :
4 By whom he hath given us most great and precious promises: that by these you
may be made partakers of the divine nature: flying the corruption of that concupiscence which is in the worldā¦
We see here a changing of our ānature as children of wrathā by partaking the
Divine Nature. (A big part of Baptism)
To be Contdā¦
Later we will spend more time on Rom 5