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The Roman Catholic view is that baptism is necessary for salvation and that it frees the recipient from original sin. Roman Catholic tradition teaches that unbaptized infants, not being freed from original sin, go to Limbo (Latin: limbus infantium), which is an afterlife condition distinct from Hell. This is not, however, official church dogma.
Infant baptism is seen as showing very clearly that salvation is an unmerited favor from God, not the fruit of human effort. [43] "Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of ...
The practice of allowing young children to receive communion has fallen into disfavor in the Latin-Rite of the Catholic Church. Latin-Rite Catholics generally refrain from infant communion and instead have a special ceremony when the child receives his or her First Communion, usually around the age of seven or eight years old.
Nonetheless, according to Catholic dogma, baptism, or at least the desire for it, along with supernatural faith or at least the "habit of faith", are necessary for salvation. Hence, it is not immediately clear how to reconcile the mercy of God for unbaptized infants with the necessity of baptism and Catholic faith for salvation.
Baptismal regeneration is the name given to doctrines held by the Catholic, Eastern Orthodox, Oriental Orthodox, Lutheran, Anglican churches, and other Protestant denominations which maintain that salvation is intimately linked to the act of baptism, without necessarily holding that salvation is impossible apart from it.
The Catholic Church had technically banned the practice of selling indulgences as long ago as 1567. As the Times points out, a monetary donation wouldn't go amiss toward earning an indulgence.
The controversy over infant baptism with the Pelagians contributed to Augustine's change. [31] Tertullian (c. 155 – c. 220) was the first Christian to mention infant baptism. He refuted it by saying children should not be baptized until they can personally believe in Christ. [32] Even by 400, there was no consensus regarding why infants ...
His major works on the subject include Baptism, Rebaptism, and Infant Baptism (1525), A Reply to Hubmaier (1525), A Refutation (1527), and Questions Concerning the Sacrament of Baptism (1530). [14] In Baptism, Rebaptism, and Infant Baptism, Zwingli outlined his disagreements with both the Catholic and the Anabaptist positions. He accused the ...