Why Call Baptism a "Sacrament of Faith"?

[Tannhauser_1509]

In John Henry Newman’s Lectures on the Doctrine of Justification I, Newman proposes that faith can be considered as a subordinate instrument of justification in the sense that it assents to what is divinely dispensed. He writes: “Baptism may be considered the instrument on God’s part, Faith on ours; Faith may receive what Baptism conveys.”

And in addition, the Catechism 1122–3 reads: “The mission to baptize […] is implied in the mission to evangelize, because the sacrament is prepared for by the word of God and by the faith which is to assent to this word. […] [The sacraments] not only presuppose faith, but by words and objects they also nourish, strengthen, and express it. That is why they are called ‘sacraments of faith.’”

But in infant baptism, the role of faith is dispensed with in the reception of the sacrament’s dispensation. So why call the seven sacraments “sacraments of faith” at all when there seem to be exceptions to this?

 

[Reuben_J]

Faith is not dispensed with in infant Baptism, in fact to the contrary it was done in faith.

We have to understand what Baptism is. It is necessary for salvation and regeneration, causing us to be reborn as children of God, where we receive sanctifying grace of the Holy Spirit.

It wipes away original sin.

So if this is what Baptism does, then why the delay to baptise? Do we believe that Baptism regenerates and saves?

Infants are being baptised because we do not want to delay it. Acts 22:16 asks us to baptise right away.

Jesus himself said to bring the little children to him (Lk 18:15-17).

 

[TheOldColonel]

From a Catholic Sacramental Theology perspective, both form and matter are necessary for a valid sacrament. As regards infant Baptism, the form is the Rite of Baptism. The matter is the faith of the parent or parents. Indeed, if such parental faith is lacking, then no sacrament has occurred, even if the Ritual was performed perfectly. This is why canon law places such emphasis upon the need for pastors to have a “well founded hope” that the parent or parents bringing an infant for Baptism fully intend, in faith, to raise the child Catholic. In such instances where a pastor judges that faith is lacking, the Baptism must be delayed.

 

[Vico]

In John Henry Newman’s Lectures on the Doctrine of Justification I, Newman proposes that faith can be considered as a subordinate instrument of justification in the sense that it assents to what is divinely dispensed. He writes: “Baptism may be considered the instrument on God’s part, Faith on ours; Faith may receive what Baptism conveys.”

And in addition, the Catechism 1122–3 reads: “The mission to baptize […] is implied in the mission to evangelize, because the sacrament is prepared for by the word of God and by the faith which is to assent to this word. […] [The sacraments] not only presuppose faith, but by words and objects they also nourish, strengthen, and express it. That is why they are called ‘sacraments of faith.’”

But in infant baptism, the role of faith is dispensed with in the reception of the sacrament’s dispensation. So why call the seven sacraments “sacraments of faith” at all when there seem to be exceptions to this?

For more clarification, the Catechism describes the Theological Virtues of faith, hope, and charity, which are received through sanctifying grace and remains in the baptized if there is continued cooperation:

Catechism

1813 The theological virtues are the foundation of Christian moral activity; they animate it and give it its special character. They inform and give life to all the moral virtues. They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being. There are three theological virtues: faith, hope, and charity.77

1815 The gift of faith remains in one who has not sinned against it.80 But “faith apart from works is dead”:81 when it is deprived of hope and love, faith does not fully unite the believer to Christ and does not make him a living member of his Body.

On infant baptism (Catechism):

1231 Where infant Baptism has become the form in which this sacrament is usually celebrated, it has become a single act encapsulating the preparatory stages of Christian initiation in a very abridged way. By its very nature infant Baptism requires a post-baptismal catechumenate. Not only is there a need for instruction after Baptism, but also for the necessary flowering of baptismal grace in personal growth. The catechism has its proper place here.

 

[OmnesBonum]

Faith, as well as hope and love, are really synonyms for grace, as shown by the above quote from the catechism:

They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life.

Or it can be said that these are what grace results in, which cause salvation. So the sacraments can be said to give grace, or faith, hope and love, and this is synonymous.

That’s why in the traditional rite baptism begins with:

P: What askest thou of God’s church?
R: Faith (Belief)
P: Faith, what offereth it to thee?
R: Eternal life.
…
Believest on God almighty Father, shaper of heaven and earth, etc.

Also,
Mercifully grant that the thirst of their faith may, through the Sacrament of Baptism, sanctify their souls and bodies. Collect.

Here we see that it is the faith or the thirst for it which sanctifies, by the means of baptism, which is why there is also blood and desire baptism, which cause the same effect, faith. However this faith is the life of God, not just believing the right things, and includes hope and love, etc. It is not the protestant version of faith. Finally, one more collect:

and (He) ordered His disciples that those who believed should be Baptized in thee (water), in the name of the Father, and of the Son, and of the Holy Ghost.