Reasoning with Mormons out of the scriptures (Acts 17:2) (Home)

Table of Contents: 
Introduction     3. Adam         6. The Priesthood     9. The Gospel   12. Eternal Life  
1. His Image    4. God            7. Apostasy            10. Baptism        Summary
2. Creation      5. Trinity          8. Prophets             11. Marriage       Scripture Reference

10. Baptism

The gift of the Holy Ghost poured out (LDS | Bible | Catholic Teachings | Early Church Writings)

Reason with a Mormon by asking - Why does the LDS church teach that the gift of the Holy Ghost cannot be received until after being baptized when the Bible reveals the gift of the Holy Ghost can be received before baptism?

Gospel Principles Chapter 21  "Cornelius did not receive the gift of the Holy Ghost until after he was baptized. ... People who have been baptized and confirmed are given the gift of the Holy Ghost through the laying on of hands by the elders of the Church."

Acts.10 ( [31] And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.  [43] To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.  [44] While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. [45] And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. [46] For they heard them speak with tongues, and magnify God. Then answered Peter, [47] Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? [48] And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.)

Baptism is not necessary to receive the gift of the Holy Ghost, the "gift of the Holy Ghost" can be received before or after baptism (Acts 2:38; Acts 10:45; Acts 11:17). Jesus baptized Cornelius with the gift of the Holy Ghost (Luke 3:16; Acts 11:16; Acts 10:45,47). Cornelius would be included in those Gentiles.  We know that Cornelius received the gift of the Holy Ghost because Peter tells us that Cornelius was baptized by the Holy Ghost, the gift of the Holy Ghost was poured out on him, and that God gave Cornelius the like gift as the apostles and that God granted Cornelius repentance unto life (Acts 11: 15-18). Before Cornelius received the gift of the Holy Ghost he was temporarily guided by the Holy Ghost. 

Acts 11:16 says baptized with the Holy Ghost as Peter began to speak. Peter is remembering, Peter says the Gentiles were baptized with the Holy Ghost as he began to speak. It was more than "they felt the presence", scripture is clear is was the gift of the Holy Ghost ... they were baptized by the Holy Ghost ... God gave them the like gift as the apostles. We can ALSO receive the gift of the Holy Ghost through baptism.  They received the gift of the Holy Ghost BEFORE the baptism of water through the baptism by the Holy Ghost. We can ALSO receive the gift of the Holy Ghost after being baptized by water and after the laying on of hands (Acts 8:12-17). Scripture reveals that it can BEFORE or after water baptism and the laying on of hands. We can feel the presence of the Holy Ghost before baptism, some are pricked in their heart before water baptism (Acts 2:37,38). 

God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments, with God all things are possible, God will have mercy on whom He will have mercy, the Son can quicken whom he will (Mark 16:16; Matt 19:25,26; Rom 9:15; John 5:21).  Baptism is not a commandment, his commandments are to believe and love one another, when we love God we keep his commandments (1John 3:23; 1John 5:2; ). If God commanded explicit faith in Christ and baptism as the only ways to be saved then he would be commanding such people to do something they’re not capable of doing because some have who through no fault of their own have no way of knowing of Christ or have not heard of him in a way that they can clearly understand who he is. God has "saved us, and called us ... not according to our works, but according to his own purpose and grace" (2Tim 1:9). Jesus volunteered to be baptized in order to fulfill all righteousness (Matt 3:15). Jesus did not need repentance yet he was baptized.

We have access to God’s saving grace through faith (Rom 5:1). Jesus’ atoning, sacrificial death is what gains us access to this grace, through which we can have faith and be justified. Faith—which is a gift of grace itself, not of ourselves—is the means through which God applies the blood of Christ’s redemption to grant repentance and give grace to believers so they may be able to do good works, which he will then reward with eternal life (Eph. 2:10). People without explicit faith in Christ can have faith in God and can repent and do good works, all of which are essential elements of salvation. The Lord himself affirms that Baptism is necessary for salvation, yet at the same time those who are ignorant of Christ and/or the Church through no fault of their own may be saved (John 3:5).

They baptized for the dead (Catholic Teachings | Bible | LDS Teachings | Early Church Writings)

Reason with a Mormon by asking - Why does the LDS church practice baptism for the dead when the Bible does not reveal that the apostles practiced baptism for the dead?

LDS Gospel Principles Chapter 40  "Many of our ancestors are among those who died without hearing about the gospel while on the earth. They now live in the spirit world (see chapter 45, "The Postmortal Spirit World"). There they are taught the gospel of Jesus Christ. Those who have accepted the gospel are waiting for the temple ordinances to be performed for them. ... Temple ordinances have been performed for the dead since the early days of the Church. ... baptized and confirmed for their ancestors." 

1Cor.15 ([12] Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? [29] Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?) 

Footnotes in the New American Bible for 1Cor 15 "[29] Baptized for the dead: this practice is not further explained here, nor is it necessarily mentioned with approval, but Paul cites it as something in their experience that attests in one more way to belief in the resurrection."

Preface to the New American Bible "It is the achievement of some fifty biblical scholars ... collaboration of scholars who are not Catholic. ... From the original and the oldest available texts of the sacred books, it aims to convey as directly as possible the thought and individual style of the inspired writers. The better understanding of Hebrew and Greek, ..."

During the time of the apostles there were some that baptized for the dead but there is no evidence to support the idea that apostles of Jesus baptized for the dead. The apostle Paul cites baptized for the dead as something in their experience that attests in one more way to belief in the resurrection, Paul is not endorsing baptism for the dead (1Cor 15:29). In Christ shall all be made alive, the resurrection of the dead (1Cor 15:21,22). Baptism for the dead is not necessary because at death a person's eternity is decided, the dead are not waiting for someone on earth to perform the ordinances of baptism for them like Mormonism teaches.  The day the criminal died he was in paradise with Jesus in paradise (Luke 23:42,43). Those in hell, a place of torment, cannot pass to the place of comfort because there is great gulf fixed (Luke 16:19-28). We are either exalted to heaven or thrust down to hell (Luke 10:15). 

Before Christ died their were spirits in prison who waited, after Christ died he went and preached unto the spirits in prison (1Pet 3:18-21). In Christ shall all be made alive (1Cor 15:22). The gospel was preached to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit (1Pet 4:6). After Christ's resurrection the graves were opened; and many bodies of the saints which slept arose (Matt 27:52,53). After Christ was resurrected he holds the the keys of hell and of death (Rev 1:18). Blessed are the dead which die in the Lord from henceforth (Rev 14:13). The just who die are spirits in the heavenly city with Jesus (Heb 12:22-24).

Water baptism is for those who have heard the gospel (Acts 2:38; John 3:5). All those who, without knowing of the Church but acting under the inspiration of grace, seek God sincerely and strive to fulfill his will, can be saved even if they have not been baptized. Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. With God all things are possible, God is not bound by water baptism even though God has bound salvation to baptism (Matt 19:25,26; Mark 16:16).  God will have mercy on whom He will have mercy, the Son can quicken whom he will (Rom 9:15; John 5:21).  Before the Gentiles were baptized with water, they were baptized with the Holy Ghost, God gave them the gift of the Holy Ghost like the apostles received, God granted the Gentiles repentance unto life (Acts 10:45,47; Acts 11:16,17). 

The prophecies by the prophet Malachi were fulfilled with the coming of John the Baptist not with the coming of Joseph Smith like Mormonism teaches. The prophet Malachi predicted that Elijah  would  turn the heart of the fathers to the children, and the heart of the children to their fathers (Malachi 4:5-6). Christ declared this prophecy fulfilled with the coming of John the Baptist (Matthew 17:10-13). John the Baptist called for a change of heart and conduct, a turning of one's life from rebellion to obedience towards God (Matt 3:1-3). John the Baptist came before Christ in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. (Luke 1:13-17). Many of the children of Israel turned to the Lord their God, in the Lord children obeyed their parents, fathers brought their children up in the nurture and admonition of the Lord (Luke 1:16-17; Eph 6:1-4).

LDS Church Teachings

The gift of the Holy Ghost poured out  .

Gospel Principles Chapter 20  "The prophet Mormon said that it is mockery before God to baptize little children because they are not capable of sinning. ... We Make Covenants When We Are Baptized ... faith and repentance are steps that prepare us for baptism. ... baptism is not required of little children; baptism is required of all who repent" 

Gospel Principles Chapter 20  "We Must Be Baptized before We Can Receive the Gift of the Holy Ghost ... Baptism by immersion by a person having the proper authority is the only acceptable way of being baptized." 

Book of Mormon Moroni 8 "Infant baptism is an evil abomination—Little children are alive in Christ because of the atonement— [11]And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins."

LDS Gospel Principles Chapter 17 "In the spring of 1820. . . . Heavenly Father and Jesus Christ appeared to Joseph Smith. The Savior told him not to join any church because the true Church was not on the earth. He also said that the teachings of present churches were "an abomination in his sight"" 

Gospel Principles Chapter 17 "After the Savior ascended into heaven, men changed the ordinances and doctrines that he and his Apostles had established." 

Gospel Principles Chapter 21  "Cornelius did not receive the gift of the Holy Ghost until after he was baptized. ... People who have been baptized and confirmed are given the gift of the Holy Ghost through the laying on of hands by the elders of the Church."

Gospel Principles Chapter 21  "... the Holy Ghost is a member of the Godhead. He is a spirit in the form of a man. He does not have a body of flesh and bones. He can be in only one place at a time, but his influence can be everywhere at once. His mission is to bear witness of the Father and the Son and of all truth. Furthermore, the Holy Ghost purifies, or sanctifies, us to prepare us to dwell in the presence of God. The Holy Ghost purifies our hearts so we no longer have the desire to do evil."

Gospel Principles Chapter 21  "There is a difference between the Holy Ghost and the gift of the Holy Ghost ... The gift of the Holy Ghost is the privilege, given to people who have placed their faith in Jesus Christ, been baptized, and been confirmed as members of the Church, to receive guidance and inspiration from the Holy Ghost ... A person may be temporarily guided by the Holy Ghost without receiving the gift of the Holy Ghost. However, this guidance will not be continuous unless the person is baptized and receives the laying on of hands for the gift of the Holy Ghost. We read in Acts 10 that the Roman soldier Cornelius received inspiration from the Holy Ghost so that he knew the gospel of Jesus Christ was true. But Cornelius did not receive the gift of the Holy Ghost until after he was baptized. The Prophet Joseph Smith taught that if Cornelius had not received baptism and the gift of the Holy Ghost, the Holy Ghost would have left him (see Teachings of the Prophet Joseph Smith, p. 199). ... The gift of the Holy Ghost is one of God's greatest gifts to us. Through the Holy Ghost we may know that God lives, that Jesus is the Christ, and that his Church has been restored to the earth. We may have the promptings of the Holy Ghost to tell us all the things we should do (see 2 Nephi 32:5). The Holy Ghost sanctifies us to prepare us for God's presence. We may enjoy the gifts of the Spirit (see chapter 22, "The Gifts of the Spirit"). This great gift from our Heavenly Father can also bring peace to our hearts and an understanding of the things of God (see 1 Corinthians 2:9-12)."

Gospel Principles Chapter 21  "Today many nonmembers of the Church learn by the power of the Holy Ghost that the Book of Mormon is true (see Moroni 10:4-5). But that flash of testimony leaves them if they do not receive the gift of the Holy Ghost. They do not receive the continuing assurance that can come to those who have the gift of the Holy Ghost."

Gospel Principles Chapter 21  "People who have been baptized and confirmed are given the gift of the Holy Ghost through the laying on of hands by the elders of the Church. Every worthy elder of the Church, when authorized, may give the gift of the Holy Ghost to another person."

They baptized for the dead . 

Gospel Principles Chapter 40  "Many of our ancestors are among those who died without hearing about the gospel while on the earth. They now live in the spirit world (see chapter 45, "The Postmortal Spirit World"). There they are taught the gospel of Jesus Christ. Those who have accepted the gospel are waiting for the temple ordinances to be performed for them. ... Temple ordinances have been performed for the dead since the early days of the Church. ... baptized and confirmed for their ancestors." 

Gospel Principles Chapter 41  "The prophet Malachi predicted that before Christ came the second time, the prophet Elijah would visit the earth. Elijah would restore the sealing powers so families could be sealed together. He would also inspire people to be concerned about their ancestors and descendants (see Malachi 4:5-6; D&C 2). The prophet Elijah came to Joseph Smith in April 1836. Since that time, interest in genealogy and family history has grown rapidly. We are also able to perform sealing ordinances in the temples for the living and the dead." 

Gospel Principles Chapter 17 "The Savior promised to restore his Church in the latter days. He said, "I will proceed to do a marvellous work among this people, even a marvellous work and a wonder" (Isaiah 29:14)."

LDS Gospel Principles Chapter 16 "A Restoration Foretold God had foreseen the Apostasy and prepared for the gospel to be restored. The Apostle Peter spoke of this to the Jews: "He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began" (Acts 3:20-21). John the Revelator had also foreseen the time when the gospel would be restored. He said, "I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people" (Revelation 14:6) ... 2 Peter 2:1; Matthew 24:9-12; John 16:1-3; Amos 8:11; 2 Thessalonians 2:3-4 (Apostasy predicted) ... Daniel 2:44-45; Matthew 24:14; Micah 4:1; Isaiah 2:2-4 (Restoration predicted)"

Gospel Principles Chapter 41  "The Apostle John saw that the gospel would be restored by an angel (see Revelation 14:6-7). In fulfillment of this prophecy the angel Moroni and other heavenly visitors brought the gospel of Jesus Christ to Joseph Smith." 

Ensign, Aug. 1987, 19–21 "Was baptism for the dead a non-Christian practice in New Testament times (see 1 Cor. 15:29), or was it a practice of the Church of Jesus Christ, as it is today? ... The Apostle Paul refers to the practice of baptism for the dead in 1 Corinthians. ... Verse 29 [1 Cor. 15:29] has spawned a host of interpretations by biblical scholars of various faiths. ... A surprising amount of evidence suggests that the doctrine of salvation for the dead was known and understood by ancient Christian communities. Early commentary on the Pauline statement in Hebrews that “they without us should not be made perfect” (see Heb. 11:40) holds that the passage referred to the Old Testament Saints who were trapped in Hades awaiting the help of their New Testament counterparts and that Christ held the keys that would “open the doors of the Underworld to the faithful souls there.” 4 It is significant that in his book, Dialogue with Trypho, Justin Martyr, the early Christian apologist, cites an apocryphon which he charges had been deleted from the book of Jeremiah, but was still to be found in some synagogue copies of the text: “The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.” 5 Irenaeus also taught: “The Lord descended to the parts under the earth, announcing to them also the good news of his coming, there being remission of sins for such as believe on him.” 6 One of the early Christian documents linking the writings of Peter on Christ’s ministry in the spirit world (see 1 Pet. 3:18–20, 1 Pet. 4:6) with those of Paul on baptism for the dead is the “Shepherd of Hermas,” which states that “these apostles and teachers who preached the name of the Son of God, having fallen asleep in the power and faith of the Son of God, preached also to those who had fallen asleep before them, and themselves gave to them the seal of the preaching. They went down therefore with them into the water and came up again, but the latter went down alive and came up alive, while the former, who had fallen asleep before, went down dead but came up alive. Through them, therefore, they were made alive, and received the knowledge of the name of the Son of God.” (Italics added.) 7"

Ensign, Oct 1991, 7 "Among nonapocryphal figures in the second century who allude to the doctrine of salvation for the dead are two authors writing about a.d. 175. The first is Celsus, an anti-Christian who wrote against well-established Christian beliefs. He parodied a Savior who converted so few on earth that “he went to Hades to gain over those who were there.” 7 About the same time, Bishop Irenaeus reasoned at length on the mercy Jesus had extended to “those of old time,” attributing this doctrine to “a certain elder who had heard it from those who had seen the apostles.” In this context of apostolic teaching, Irenaeus declared: “The Lord descended into the regions beneath the earth, preaching his advent there also, and [declaring] the remission of sins received by those who believe in him.” 8 Even earlier, about a.d. 150, two writers presented similar orthodox Christian teachings. Debating with the Jew Trypho, Justin Martyr used a proof-text that he claimed was still in some copies of Jeremiah. Soon afterward, Irenaeus attributed the same verse to both Isaiah and Jeremiah. Whether or not the source was Jewish, Christian apologists justified the Savior’s mission to the spirit world by using evidence from an earlier era: “The Lord God remembered his dead people of Israel who lay in the graves; and he descended to preach to them his own salvation.” 9 Also at midcentury, Hermas, a simple Christian more likely to preserve apostolic tradition than invent it, recorded a series of visions on the condition of the Church. In commenting about baptism for the dead, he extended the preaching in the spirit world beyond the Lord’s personal visit: “These apostles and teachers who preached the name of the Son of God, having fallen asleep … preached also to those who had fallen asleep before them.” 10 How did Hermas know that Christ and/or the Apostles continued teaching the gospel in the spirit world unless the Twelve had left that knowledge with members of the early Church? Many important Christian scholar-historians of the third century perpetuated this tenet because they had clear evidence that it was taught by the apostolic generation. Among these historians were Hippolytus, Tertullian, Clement of Alexandria, and Origen."

Bible verses from King James

The gift of the Holy Ghost poured out  . 

Luke.3 ([16] John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:)

Eph.2 ([3] Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.[4] But God, who is rich in mercy, for his great love wherewith he loved us, [5] Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) [8] For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:)

John.3 ([3] Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. [5] Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. [6] That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.)

Tit.3 ([5] Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; [7] That being justified by his grace, we should be made heirs according to the hope of eternal life.)

John.20 ([22] And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:)

Acts.1 ([4] And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. [5] For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. [8] But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.)

Acts.2 ([1] And when the day of Pentecost was fully come, they were all with one accord in one place. [4] And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. [6] Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.[12] And they were all amazed, and were in doubt, saying one to another, What meaneth this? [33] Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. [37] Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? [38] Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.)

Acts.10 ([1] There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, [2] A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. [3] He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. [31] And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. [38] How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. [43] To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.  [44] While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. [45] And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. [46] For they heard them speak with tongues, and magnify God. Then answered Peter, [47] Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? [48] And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.)

Acts.11 ([1] And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God. [2] And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, [14] Who shall tell thee words, whereby thou and all thy house shall be saved. [15] And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. [16] Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. [17] Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? [18] When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.)

Gal.3 ([2] This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? [23] But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.)

Heb.6 ([2] Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.)

Acts.8 ([16] (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) [17] Then laid they their hands on them, and they received the Holy Ghost. [18] And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,)

Acts.19 ([2] He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. [6] And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.)

Luke.8 ([11] Now the parable is this: The seed is the word of God. [12] Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. [13] They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. [14] And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. [15] But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. [16] No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.)  

Heb.6 ([1] Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, [3] And this will we do, if God permit. [4] For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, [5] And have tasted the good word of God, and the powers of the world to come, [6] If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. [7] For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: [8] But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. [11] And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: [12] That ye be not slothful, but followers of them who through faith and patience inherit the promises. [15] And so, after he had patiently endured, he obtained the promise. )

2Pet.3 ([16] As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. [17] Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. [18] But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.)

Matt.3 ([15] And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. [16] And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:)

Matt.28 ([19] Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:)

Acts.2 ([38] Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.)

Acts.22 ([16] And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.)

Rom.6 ([3] Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? [4] Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. [5] For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: [13] Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. [23] For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.)

Rom.3 ([23] For all have sinned, and come short of the glory of God;)

Matt.19 ([13] Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. [14] But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. [15] And he laid his hands on them, and departed thence.)

Luke.18 ([15] And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them. [16] But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. [17] Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.)

Mark.16 ([16] He that believeth and is baptized shall be saved; but he that believeth not shall be damned.)

Rom.8 ([3] For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:)

1Cor.15 ([21] For since by man came death, by man came also the resurrection of the dead. [22] For as in Adam all die, even so in Christ shall all be made alive.)

Eph.5 ([5] For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.)

Rom.6 ([4] Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. [9] Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.)

Rom.5 ([1] Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: [2] By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. [9] Much more then, being now justified by his blood, we shall be saved from wrath through him. [10] For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. [11] And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. [15] But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. [17] For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) [19] For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. [21] That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.)

They baptized for the dead . 

1Cor.15 ([12] Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? [29] Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?)

1Cor 15 Footnotes in the NAB [29] Baptized for the dead: this practice is not further explained here, nor is it necessarily mentioned with approval, but Paul cites it as something in their experience that attests in one more way to belief in the resurrection.

Mal.4 ([5] Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: [6] And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.)

Eph.6 ([1] Children, obey your parents in the Lord: for this is right. [2] Honour thy father and mother; (which is the first commandment with promise;) [3] That it may be well with thee, and thou mayest live long on the earth. [4] And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.)

Mal 3 Footnotes in the NAB [23] (23)Elijah: described in 2 Kings 2:11 as taken heavenward in a fiery chariot. Here his return to earth seems to be foretold. Jewish tradition has interpreted this literally; Christ declared it to be fulfilled in the coming of John the Baptizer (Matthew 17:10-13).

Matt.17 ([10] And his disciples asked him, saying, Why then say the scribes that Elias must first come? [11] And Jesus answered and said unto them, Elias truly shall first come, and restore all things. [12] But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. [13] Then the disciples understood that he spake unto them of John the Baptist.)

Matt.3 ([1] In those days came John the Baptist, preaching in the wilderness of Judaea, [2] And saying, Repent ye: for the kingdom of heaven is at hand. [3] For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.)

Matt 3 Footnotes in the NAB [2] Repent: the Baptist calls for a change of heart and conduct, a turning of one's life from rebellion to obedience towards God. The kingdom of heaven is at hand: "heaven" (literally, "the heavens") is a substitute for the name "God" that was avoided by devout Jews of the time out of reverence. The expression "the kingdom of heaven" occurs only in the gospel of Matthew. It means the effective rule of God over his people. In its fullness it includes not only human obedience to God's word, but the triumph of God over physical evils, supremely over death. In the expectation found in Jewish apocalyptic, the kingdom was to be ushered in by a judgment in which sinners would be condemned and perish, an expectation shared by the Baptist. This was modified in Christian understanding where the kingdom was seen as being established in stages, culminating with the parousia of Jesus. [4] The clothing of John recalls the austere dress of the prophet Elijah (2 Kings 1:8). The expectation of the return of Elijah from heaven to prepare Israel for the final manifestation of God's kingdom was widespread, and according to Matthew this expectation was fulfilled in the Baptist's ministry (Matthew 11:14; 17:11-13).

Luke.1 ([13] But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. [14] And thou shalt have joy and gladness; and many shall rejoice at his birth. [15] For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. [16] And many of the children of Israel shall he turn to the Lord their God. [17] And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.)

Luke 1 Footnotes in the NAB ([17] He will go before him in the spirit and power of Elijah: John is to be the messenger sent before Yahweh, as described in Malachi 3:1-2. He is cast, moreover, in the role of the Old Testament fiery reformer, the prophet Elijah, who according to Malachi 3:23 (4 :5) is sent before "the great and terrible day of the Lord comes.")

Luke.23 ([42] And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. [43] And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.)

Luke.16 ([19] There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: [20] And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, [21] And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. [22] And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; [23] And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. [24] And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. [25] But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. [26] And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. [27] Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: [28] For I have five brethren; that he may testify unto them, lest they also come into this place of torment.)

Luke.10 ([15] And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.)

Acts.2 ([26] Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: [27] Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. [34] For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand,)

1Pet.3 ([18] For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: [19] By which also he went and preached unto the spirits in prison; [20] Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. [21] The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: [22] Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.)

John.5 ([25] Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. [28] Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, [29] And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.)

Matt.27 ([52] And the graves were opened; and many bodies of the saints which slept arose, [53] And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.)

Rev.14 ([13] And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.)

Rev.1 ([18] I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.)

Heb.12 ([22] But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, [23] To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, [24] And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.)

2Thes.2 ([3] Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;)

1Tim.4 ([1] Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;)

1Tim 4 Footnotes in the NAB ([1-5] Doctrinal deviations from the true Christian message within the church have been prophesied, though the origin of the prophecy is not specified (1 Tim 4:1-2); cf Acts 20:29-30. The letter warns against a false asceticism that prohibits marriage and regards certain foods as forbidden, though they are part of God's good creation (1 Tim 4:3).)

Rev.14 ([6] And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, [7] Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.)

Rev 14 Footnotes in the NAB ([6-13] Three angels proclaim imminent judgment on the pagan world, calling all peoples to worship God the creator. Babylon (Rome) will fall, and its supporters will be tormented forever. [6] Everlasting good news: that God's eternal reign is about to begin; see the note on Rev 10:7.)

Rev.10 ([7] But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.)

Rev 10 Footnotes in the NAB ([7] The mysterious plan of God: literally, "the mystery of God," the end of the present age when the forces of evil will be put down (Rev 17:1-19:4, 11-21; 20:7-10; cf 2 Thes 2:6-12; Romans 16:25-26), and the establishment of the reign of God when all creation will be made new (Rev 21:1-22:5).)

Acts 3 Footnotes in the NAB ([21] The times of universal restoration: like "the times of refreshment" (Acts 3:20), an apocalyptic designation of the messianic age, fitting in with the christology of Acts 3:20 that associates the messiahship of Jesus with his future coming.)

Rev.21 ([1] And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. [4] And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. [5] And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.)

1Pet.4 ([6] For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.)

Matt.19 ([25] When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? [26] But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.)

Rom.9 ([14] What shall we say then? Is there unrighteousness with God? God forbid. [15] For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion)

John.5 ([21] For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.)

Catholic Church Teachings

The gift of the Holy Ghost poured out . 

Even non-Catholics can validly administer Baptism. Christ is the true minister of the sacrament: Christ is the one who truly baptizes. By his power he is present in the sacraments so that when anybody baptizes, it is really Christ himself who baptizes. In case of necessity, anyone, even a non-baptized person, with the required intention, can baptize, by using the Trinitarian baptismal formula. The intention required is to will to do what the Church does when she baptizes. 

Baptism by immersion is not the only acceptable way of being baptized, from ancient times it has been immersing or pouring. Baptism consists in immersing the candidate in water or pouring water on his head. From ancient times it has also been able to be conferred by pouring the water three times over the candidate's head. To baptize (Greek baptizein) means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature." 

Since the earliest times, Baptism has been administered to children. The Lord himself affirms that Baptism is necessary for salvation. Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." Through Baptism the Christian is sacramentally assimilated to Jesus. Everything that happened to Christ lets us know that, after the bath of water, the Holy Spirit swoops down upon us from high heaven and that, adopted by the Father's voice, we become sons of God. St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit." The jailer "was baptized at once, with all his family." 

By Baptism all sins are forgiven, original sin and all personal sins. In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin. For all the baptized, children or adults, faith must grow after Baptism. 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. 

Justification has been merited for us by the Passion of Christ. It is granted us through Baptism. It conforms us to the righteousness of God, who justifies us. It has for its goal the glory of God and of Christ, and the gift of eternal life. It is the most excellent work of God's mercy. As regards children who have died without Baptism, the Church can only entrust them to the mercy of God. Jesus' tenderness toward children caused him to say: "Let the children come to me, do not hinder them," allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.

In the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. The imposition of hands is rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church. By the Apostles' imposition of hands that the Holy Spirit is given. Every baptized person not yet confirmed can and should receive the sacrament of Confirmation. Since Baptism, Confirmation, and Eucharist form a unity. For without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete.

The sacrament of Confirmation is the special outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost. Confirmation brings an increase and deepening of baptismal grace: it unites us more firmly to Christ; it increases the gifts of the Holy Spirit in us; it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ. Water signifies birth and the fruitfulness of life given in the Holy Spirit, fire symbolizes the transforming energy of the Holy Spirit's actions. Christ as the one who "will baptize you with the Holy Spirit and with fire". In the form of tongues "as of fire," the Holy Spirit rests on the disciples on the morning of Pentecost and fills them with himself. 

Catholic Answers "This grace was given in the past without means of baptism—and in certain instances it is still given without baptism when people have either no knowledge of baptism or no access to it. Acts 10:45–47 demonstrates unambiguously God giving Cornelius the Holy Spirit (that sanctifying grace necessary for salvation) before Cornelius received baptism. This was after Christ and the apostles had already preached the necessity of faith in Christ and baptism for salvation."

Catholic Congregation for the Doctrine of the Faith "Even non-Catholics can validly administer Baptism. In every case, however, it is the Baptism of the Catholic Church, which does not belong to those who separate themselves from her but to the Church from which they have separated themselves (cf. Augustine, On Baptism 1, 12,9). This validity is possible because Christ is the true minister of the sacrament: Christ is the one who truly baptizes, whether it is Peter or Paul or Judas who baptizes (cf. Augustine, Treatise on the Gospel of John VI, 1,7; cf. CCC n. 1127). The Council of Trent, confirming this tradition, defined that Baptism administered by heretics in the name of the Father, the Son and the Holy Spirit, with the intention of doing what the Catholic Church does is true Baptism (cf. DH 1617)." 

1088 "To accomplish so great a work" - the dispensation or communication of his work of salvation - "Christ is always present in his Church, especially in her liturgical celebrations. He is present in the Sacrifice of the Mass not only in the person of his minister, 'the same now offering, through the ministry of priests, who formerly offered himself on the cross,' but especially in the Eucharistic species. By his power he is present in the sacraments so that when anybody baptizes, it is really Christ himself who baptizes. He is present in his word since it is he himself who speaks when the holy Scriptures are read in the Church. Lastly, he is present when the Church prays and sings, for he has promised 'where two or three are gathered together in my name there am I in the midst of them."'

1256 The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon. In case of necessity, anyone, even a non-baptized person, with the required intention, can baptize, by using the Trinitarian baptismal formula. The intention required is to will to do what the Church does when she baptizes. The Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation.

1278 The essential rite of Baptism consists in immersing the candidate in water or pouring water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit.

1239 The essential rite of the sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head.

1214 This sacrament is called Baptism, after the central rite by which it is carried out: to baptize (Greek baptizein) means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature."

1282 Since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. Entry into Christian life gives access to true freedom.

1257 The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.

537 Through Baptism the Christian is sacramentally assimilated to Jesus, who in his own baptism anticipates his death and resurrection. The Christian must enter into this mystery of humble self-abasement and repentance, go down into the water with Jesus in order to rise with him, be reborn of water and the Spirit so as to become the Father's beloved son in the Son and "walk in newness of life": Let us be buried with Christ by Baptism to rise with him; let us go down with him to be raised with him; and let us rise with him to be glorified with him. Everything that happened to Christ lets us know that, after the bath of water, the Holy Spirit swoops down upon us from high heaven and that, adopted by the Father's voice, we become sons of God.

1226 From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit." The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans. Always, Baptism is seen as connected with faith: "Believe in the Lord Jesus, and you will be saved, you and your household," St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptized at once, with all his family."

1263 By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin. In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God.

1254 For all the baptized, children or adults, faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth.

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.

2020 Justification has been merited for us by the Passion of Christ. It is granted us through Baptism. It conforms us to the righteousness of God, who justifies us. It has for its goal the glory of God and of Christ, and the gift of eternal life. It is the most excellent work of God's mercy.

1261 As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them," allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.

1288 In the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. The imposition of hands is rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church" [Acts 8:15-17; 19:5-6; Heb 6:2

699 By the Apostles' imposition of hands that the Holy Spirit is given [Acts 8:17-19; 13:3; 19:6]

1306 Every baptized person not yet confirmed can and should receive the sacrament of Confirmation. Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the faithful are obliged to receive this sacrament at the appropriate time," for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete.

1319 A candidate for Confirmation who has attained the age of reason must profess the faith, be in the state of grace, have the intention of receiving the sacrament, and be prepared to assume the role of disciple and witness to Christ, both within the ecclesial community and in temporal affairs

1302 It is evident from its celebration that the effect of the sacrament of Confirmation is the special outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost.

1303 Confirmation brings an increase and deepening of baptismal grace: - it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!"; [Rom 8:15] - it unites us more firmly to Christ; - it increases the gifts of the Holy Spirit in us; - it renders our bond with the Church more perfect; - it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the

696 Water signifies birth and the fruitfulness of life given in the Holy Spirit, fire symbolizes the transforming energy of the Holy Spirit's actions. John the Baptist, who goes "before [the Lord] in the spirit and power of Elijah," proclaims Christ as the one who "will baptize you with the Holy Spirit and with fire" [Lk 1:17; 3:16]. Jesus will say of the Spirit: "I came to cast fire upon the earth; and would that it were already kindled!" [Lk 12:49]. In the form of tongues "as of fire," the Holy Spirit rests on the disciples on the morning of Pentecost and fills them with himself [Acts 2:3-4] The spiritual tradition has retained this symbolism of fire as one of the most expressive images of the Holy Spirit's actions. "Do not quench the Spirit" [1 Thess 5:19]

They baptized for the dead . 

Death is the end of man's earthly pilgrimage, of the time of grace and mercy which God offers him so as to work out his earthly life in keeping with the divine plan, and to decide his ultimate destiny. Death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ. Each man receives his eternal retribution in his immortal soul at the very moment of his death, in a particular judgment. At the evening of life, we shall be judged on our love.

All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. Scripture, speaks of a cleansing fire: As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. Certain offenses can be forgiven in this age, but certain others in the age to come. The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. Christian must strive to accept this temporal punishment of sin as a grace. 

Those who die in God's grace and friendship and are perfectly purified live for ever with Christ. They are like God for ever, for they "see him as he is," face to face. They will be in heaven, in the heavenly Kingdom and celestial paradise with Christ, joined to the company of the holy angels. These souls have seen and do see the divine essence with an intuitive vision, and even face to face. 

The gospel was preached even to the dead. Savior proclaiming the Good News to the spirits imprisoned there. Jesus delivered all those who through fear of death were subject to lifelong bondage. Henceforth the risen Christ holds "the keys of Death and Hades". Christ opened heaven's gates for the just who had gone before him. 

From the very earliest days of the Christian religion, has honored with great respect the memory of the dead. We pray for the dead that they may be loosed from their sins. So that, thus purified, they may attain the beatific vision of God. The faithful can gain indulgences for themselves or apply them to the dead. An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishments due for their sins. Thus the Church does not want simply to come to the aid of these Christians, but also to spur them to works of devotion, penance, and charity.

The witnesses who have preceded us into the kingdom, especially those whom the Church recognizes as saints constantly care for those whom they have left on earth. When they entered into the joy of their Master, they were "put in charge of many things". Their intercession is their most exalted service to God's plan. We can and should ask them to intercede for us and for the whole world. The saints are models and intercessors, being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness.... They do not cease to intercede with the Father for us, as they proffer the merits which they acquired on earth through the one mediator between God and men, Christ Jesus. 

Prayer of intercession consists in asking on behalf of another. Intercession is a prayer of petition which leads us to pray as Jesus did. He is the one intercessor with the Father on behalf of all men, especially sinners. The Gospel reveals to us how Mary prays and intercedes in faith. At Cana, the mother of Jesus asks her son for the needs of a wedding feast. Mary is the perfect Orans (pray-er), a figure of the Church. When we pray to her, we are adhering with her to the plan of the Father, who sends his Son to save all men. By her manifold intercession continues to bring us the gifts of eternal salvation.... Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix".

1281 Those who die for the faith, those who are catechumens, and all those who, without knowing of the Church but acting under the inspiration of grace, seek God sincerely and strive to fulfill his will, can be saved even if they have not been baptized (cf. LG 16).

1260 "Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery." Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity.

1257 The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.

1013 Death is the end of man's earthly pilgrimage, of the time of grace and mercy which God offers him so as to work out his earthly life in keeping with the divine plan, and to decide his ultimate destiny. When "the single course of our earthly life" is completed, we shall not return to other earthly lives: "It is appointed for men to die once." There is no "reincarnation" after death.

1021 Death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ. The New Testament speaks of judgment primarily in its aspect of the final encounter with Christ in his second coming, but also repeatedly affirms that each will be rewarded immediately after death in accordance with his works and faith. The parable of the poor man Lazarus and the words of Christ on the cross to the good thief, as well as other New Testament texts speak of a final destiny of the soul -- a destiny which can be different for some and for others.

1022 Each man receives his eternal retribution in his immortal soul at the very moment of his death, in a particular judgment that refers his life to Christ: either entrance into the blessedness of heaven-through a purification or immediately, -- or immediate and everlasting damnation. At the evening of life, we shall be judged on our love.

1030 All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.

1031 The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire: As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come.

1473 The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to put off completely the "old man" and to put on the "new man" [Eph 4:22, 24]   

1023 Those who die in God's grace and friendship and are perfectly purified live for ever with Christ. They are like God for ever, for they "see him as he is," face to face:  By virtue of our apostolic authority, we define the following: According to the general disposition of God, the souls of all the saints . . . and other faithful who died after receiving Christ's holy Baptism (provided they were not in need of purification when they died, . . . or, if they then did need or will need some purification, when they have been purified after death, . . .) already before they take up their bodies again and before the general judgment - and this since the Ascension of our Lord and Savior Jesus Christ into heaven - have been, are and will be in heaven, in the heavenly Kingdom and celestial paradise with Christ, joined to the company of the holy angels. Since the Passion and death of our Lord Jesus Christ, these souls have seen and do see the divine essence with an intuitive vision, and even face to face, without the mediation of any creature.  

634 "The gospel was preached even to the dead." The descent into hell brings the Gospel message of salvation to complete fulfillment. This is the last phase of Jesus' messianic mission, a phase which is condensed in time but vast in its real significance: the spread of Christ's redemptive work to all men of all times and all places, for all who are saved have been made sharers in the redemption.

632 The frequent New Testament affirmations that Jesus was "raised from the dead" presuppose that the crucified one sojourned in the realm of the dead prior to his resurrection. This was the first meaning given in Savior, proclaiming the Good News to the spirits imprisoned there.

635 Christ went down into the depths of death so that "the dead will hear the voice of the Son of God, and those who hear will live." Jesus, "the Author of life", by dying destroyed "him who has the power of death, that is, the devil, and [delivered] all those who through fear of death were subject to lifelong bondage." Henceforth the risen Christ holds "the keys of Death and Hades", so that "at the name of Jesus every knee should bow, in heaven and on earth and under the earth." Today a great silence reigns on earth, a great silence and a great stillness. A great silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. . . He has gone to search for Adam, our first father, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow Adam in his bonds and Eve, captive with him - He who is both their God and the son of Eve. . . "I am your God, who for your sake have become your son. . . I order you, O sleeper, to awake. I did not create you to be a prisoner in hell. Rise from the dead, for I am the life of the dead."

637 In his human soul united to his divine person, the dead Christ went down to the realm of the dead. He opened heaven's gates for the just who had gone before him.

958 Communion with the dead. "In full consciousness of this communion of the whole Mystical Body of Jesus Christ, the Church in its pilgrim members, from the very earliest days of the Christian religion, has honored with great respect the memory of the dead; and 'because it is a holy and a wholesome thought to pray for the dead that they may be loosed from their sins' she offers her suffrages for them." [cf. 2 Macc 12:45] Our prayer for them is capable not only of helping them, but also of making their intercession for us effective.

1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: "Therefore [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin." From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead: Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them.

1471 The doctrine and practice of indulgences in the Church are closely linked to the effects of the sacrament of Penance. What is an indulgence? "An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints." "An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin." The faithful can gain indulgences for themselves or apply them to the dead.

1478 An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishments due for their sins. Thus the Church does not want simply to come to the aid of these Christians, but also to spur them to works of devotion, penance, and charity 

2683 The witnesses who have preceded us into the kingdom, [Heb 12:1] especially those whom the Church recognizes as saints, share in the living tradition of prayer by the example of their lives, the transmission of their writings, and their prayer today. They contemplate God, praise him and constantly care for those whom they have left on earth. When they entered into the joy of their Master, they were "put in charge of many things" [Mt 25:21]. Their intercession is their most exalted service to God's plan. We can and should ask them to intercede for us and for the whole world .   

828 By canonizing some of the faithful, i.e., by solemnly pro claiming that they practiced heroic virtue and lived in fidelity to God's grace, the Church recognizes the power of the Spirit of holiness within her and sustains the hope of believers by proposing the saints to them as models and intercessors 

959 Being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness.... They do not cease to intercede with the Father for us, as they proffer the merits which they acquired on earth through the one mediator between God and men, Christ Jesus.... So by their fraternal concern is our weakness greatly helped" [1 Tim 2:5].   

2647 Prayer of intercession consists in asking on behalf of another. It knows no boundaries and extends to one's enemies. ). 

2634 Intercession is a prayer of petition which leads us to pray as Jesus did. He is the one intercessor with the Father on behalf of all men, especially sinners [Rom 8:34; 1 Jn 2:1; 1 Tim 2:5-8]. He is "able for all time to save those who draw near to God through him, since he always lives to make intercession for them" [Heb 7:25]. The Holy Spirit "himself intercedes for us... and intercedes for the saints according to the will of God" [Rom 8:26-27]

2618 The Gospel reveals to us how Mary prays and intercedes in faith. At Cana, [Jn 2:1-12] the mother of Jesus asks her son for the needs of a wedding feast    

2679 Mary is the perfect Orans (pray-er), a figure of the Church. When we pray to her, we are adhering with her to the plan of the Father, who sends his Son to save all men. Like the beloved disciple we welcome Jesus' mother into our homes, [Jn 19:27] for she has become the mother of all the living. We can pray with and to her 

969 Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation.... Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix" 

Early Church Writings

The gift of the Holy Ghost poured out  .

Irenaeus "He [Jesus] came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men. Therefore he passed through every age, becoming an infant for infants, sanctifying infants; a child for children, sanctifying those who are of that age . . . [so that] he might be the perfect teacher in all things, perfect not only in respect to the setting forth of truth, perfect also in respect to relative age" (Against Heresies 2:22:4 [A.D. 189]).

The Didache (Didache 7:1 [ca. A.D. 70]) After the foregoing instructions, baptize in the name of the Father, and of the Son, and of the Holy Spirit, in living [running] water. If you have no living water, then baptize in other water, and if you are not able in cold, then in warm. If you have neither, pour water three times on the head, in the name of the Father, and of the Son, and of the Holy Spirit. Before baptism, let the one baptizing and the one to be baptized fast, as also any others who are able. Command the one who is to be baptized to fast beforehand for one or two days

They baptized for the dead . 

Clement of Rome “8. … while we are in this world, repent with our whole heart of the evil deeds we have done in the flesh, that we may be saved by the Lord, while we have yet an opportunity of repentance. For after we have gone out of the world, no further power of confessing or repenting will there belong to us.  “ The "Second Epistle" of Clement

Hermas "'They had need,' [the Shepherd] said, 'to come up through the water, so that they might be made alive; for they could not otherwise enter into the kingdom of God, except by putting away the mortality of their former life. These also, then, who had fallen asleep, received the seal of the Son of God, and entered into the kingdom of God. For,’ he said, 'before a man bears the name of the Son of God, he is dead. But when he receives the seal, he puts mortality aside and receives life. The seal, therefore, is the water [of baptism]. They go down into the water [spiritually] dead, and come out of it alive’" (The Shepherd 9:16:2).

Irenaeus "2. It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also, and [declaring] the remission of sins received by those who believe in Him." Book IV, Chapter 27