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The Catechism of the Catholic Church states that "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." [228] The Council of Trent also states in the Decree Concerning Justification from session six that baptism is necessary for salvation. [229]
One of the earliest of the Church Fathers to enunciate clearly and unambiguously the doctrine of baptismal regeneration ("the idea that salvation happens at and by water baptism duly administered") was Cyprian (c. 200 – 258): "While he attributed all the saving energy to the grace of God, he considered the 'laver of saving water' the instrument of God that makes a person 'born again ...
Christian salvation not only concerns the atonement itself, but also the question of how one partakes of this salvation, by faith, baptism, or obedience; and the question of whether this salvation is individual [2] [3] or universal.
In the present day, certain Lutheran churches teach that there are three sacraments: Holy Baptism, Holy Eucharist, and Holy Absolution (Confession). [5] [6] [7] Other Lutheran churches teach two sacraments, Holy Baptism and Holy Eucharist, while holding that Holy Absolution is an extension of the sacrament of Holy Baptism. Regardless of the ...
Against Pelagius, Augustine insisted that baptism was necessary for salvation even for virtuous people and for children. The baptismal rite was significantly simplified during the sixth, seventh, and eighth centuries as fewer and fewer of those baptized were converts from paganism.
[25] [26] But it adds: "God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments," [25] and accordingly, "since Christ died for the salvation of all, those can be saved without Baptism who die for the faith (Baptism of blood).
He saw many practices of the medieval church as abuses of power intended to require work in order to merit forgiveness for sin after baptism rather than faith alone. Luther attached the promise of salvation to baptism, and taught that life after baptism should be spent in recollection of it and the dying to sin it signified. [5]
While full baptism included all three, Zwingli emphasized that the external baptisms of water and teaching could not provide salvation. The inner baptism of the Spirit alone could save because it conferred faith. According to Zwingli, the three baptisms could be given separately; Spirit baptism could occur first or last in the sequence. [19]