Holding Hands

 

 

Today I would like to talk about our posture and gestures during the celebration of the Mass.   The General Instruction of the Roman Missal directs us on what we should be doing during the different parts of the Mass.  This document is important for the simple fact that we can truly worship in unison throughout the entire world.

What is the GIRM?

The GIRM is an acronym for the General Instruction of the Roman Missal. It is the handbook for how to celebrate the Mass. While it’s not the only resource, most questions about the Mass can be answered by the GIRM.

It covers such things like the structure of the Mass, its elements and parts; postures, processions and gestures; silence and singing; liturgical furnishings; the role of the deacon, liturgical ministers, and laity, and much more.

The GIRM provides instruction for how to celebrate the Mass throughout the world. That’s why you can walk into Mass anywhere in the world and recognize certain elements . . . no matter the language, no matter the cultural norms.

Why is the GIRM important?

This sums it up: “Liturgy is a prayer like no other. It is the source and summit of our life as Catholic Christians. So let our words and actions, our prayers and music, our worship spaces and liturgical furnishings and art, be worthy of the profound mystery we celebrate.”(http://www.archdiocesesantafe.org/Offices/Worship/GIRM/English/GIRM.pdf)

Now, what does the manual directs us to do when we pray the Our Father during Mass?  Well, we are to stand, but nowhere is it explained that we are to hold hands.  Hence, the proper posture that we ought to hold is to stand and pray.  Since there is no direct explanation that we are not to hold hands, it is generally accepted to allow individual church traditions to be continued in regards to holding hands while we pray the ‘Our Father’.  It is not condemned but neither is it condoned.

While holding hands is allowed please don’t go doing acrobatics just so you can hold the hand of the gentleman in the other pew or to go on tapping the lady’s shoulder that’s standing next to you when she doesn’t extend her hand to hold yours.

Personally, I would like us to refrain from doing extraneous gestures that are not specifically spelled out for us to do in our official Manual on how to properly celebrate Mass.

God Bless
Nathan

To Veil

The following is an excerpt from:
http://www.catholic.com/blog/matt-fradd/what-happened-to-head-coverings-at-mass

Throughout history it has been common for women to wear head coverings. This is something that has precedent in St. Paul’s epistles (see 1 Cor. 11:2-16).

It was mandated in the 1917 Code of Canon Law. Canon 1262 states:

1. It is desirable that, consistent with ancient discipline, women be separated from men in church.

2. Men, in a church or outside a church, while they are assisting at sacred rites, shall be bare-headed, unless the approved mores of the people or peculiar circumstances of things determine otherwise; women, however, shall have a covered head and be modestly dressed, especially when they approach the table of the Lord.

This is something that fell gradually into disuse.

In the 1970s there was a judgment issued by the Congregation for the Doctrine of the Faith in a document titled Inter Insigniores that basically stated that since chapel veils were not a matter of faith, it was no longer mandatory for women to wear them. In paragraph 4 it states:

It must be noted that these ordinances, probably inspired by the customs of the period, concern scarcely more than disciplinary practices of minor importance, such as the obligation imposed upon women to wear a veil on their head (1 Cor. 11:2-16); such requirements no longer have a normative value.

You can read the whole document:
http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19761015_inter-insigniores_en.html

In the 1983 Code of Canon Law—the one in effect today—the canon about head veils was not re-issued. Now, you might be thinking, “Well, just because they didn’t reissue it doesn’t mean that it’s not still in effect, right?” Wrong.

Canon 6 of the current code states that all subsequent laws that are not reissued in the new code are abrogated:
Can. 61. When this Code goes into effect, the following are abrogated:
1. the Code of Canon Law promulgated in 1917;
2. other universal or particular laws contrary to the prescriptions of this Code, unless particular laws are otherwise expressly provided for;

3. any universal or particular penal laws whatsoever issued by the Apostolic See, unless they are contained in this Code;

4. other universal disciplinary laws dealing with a matter which is regulated ex integro by this Code.

 

While it is not obligatory for women to wear mantillas, I personally think they’re a beautiful and elegant way to show reverence for Christ. If you’re a woman contemplating wearing one, let me encourage you to go ahead and give it a try!—just my two cents.

To learn more about the mantilla, check out the site “Will You Mantilla With Me.” found at: http://www.mantillawithme.com/Why.html A woman’s perspective.  Here’s an excerpt:

Why do Catholic women wear the mantilla?
Rejecting the “culture of cool”
On any given Sunday at any Catholic church in the US, UK, Canada, Australia or New Zealand, one is likely to see women and girls dressed in halter-necks, strapless dresses, shorts, super-tight jeans, and mini-skirts. Depending on the weather, one might also find flip-flops or ugg boots. In our parish, the extraordinary ministers sometimes choose to hand out communion in their sneakers, velour tracksuits and the occasional fanny-pack.

What does this say about the church? What does this say about our faith?

 

The reason we no longer dress well for mass is the same reason that 90% of US Catholics don’t bother to show up for mass at all: it just isn’t that important to us anymore.

Making an effort for love of God

Dressing well for mass is an external manifestation of the belief that what we are doing is important: it says that we care. It is representative of the respect we have for the other members of our parish. More importantly, however, it is also a sign of our respect for God in the Blessed Sacrament.

 

The same reasoning applies to the mantilla. It isn’t mandatory for us to veil. But we can if we want to. This applies to the novus ordo as much as it does to the extraordinary form. And if we truly believe that Christ is actually present before us in the Eucharist, then why wouldn’t we?

 

The importance of external acts of faith

External acts can orient as well as express our inner thoughts and disposition. This is why our mass (in both forms) is so rich in ritual and posture. These “externals” help keep our minds where they should be - on the mass and on Our Lord in the Eucharist. Veiling can do the same.

 

Ask yourself, why it is that brides still wear veils on their wedding day? One reason is that the veil indicates the solemnity of the occasion. It is a reminder that - for her - this day is unlike any other. It is also a physical sign of the gift of self that she intends to make through the Sacrament of Marriage. Both of these reasons (whether conscious or not) transform the bride’s veiling from being purely about the aesthetics into something else. Although she is the center of attention, her choice of garment, color and veil sends a message to those around her: “when you look at me and see my veil, remember that I am here to participate in something greater and bigger than myself.”

 

Some women choose to veil in church for the same reasons. The veil is a reminder that this place and moment in time is unlike any other and should be observed as such. It is also a sign of the spiritual gift of self that the woman intends to make to Our Lord during the mass and as she prays before the tabernacle.

 

In imitation of Mary

Other women choose to veil in imitation of the Blessed Virgin. They seek to follow her example of humility, modesty and purity - as well as the Jewish custom of covering one’s head - when they are near our Lord in the Tabernacle.

 

Why do I veil?
I veil because it matters to me that I am before God. I veil as an external manifestation of my belief that Christ is really present in the Eucharist. I veil because it helps me to be more reverent. I veil as an act of humility before God. I veil because I believe. I veil because I care. 

God Bless
Nathan

Visibility of the Church

Jesus came here to build His Church when He said: “…and on this rock I shall build my Church.” (Matt 16:18).  But what kind of Church did He come here to build?  Is it visible?  Is it authoritative?  Or is it simply the conglomeration of all Christian believers no matter what one ultimately believes is doctrinally true?

In concert with His Redemptive act, Jesus did three things that established the framework of His Church.  First, He chose humans to carry out His work.  The Evangelists represent Christ as gathering numerous disciples, but as selecting twelve from their number to be His companions in a special manner.  To them He reveals the more hidden parts of His doctrine (Matt 13:11 “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given). 

Second, He sends them as His deputies to preach the kingdom, and bestows on them the power to work miracles.  These men, these leaders in the Church, were given the promise of being lead into all truth when determining what is eternally True, ie doctrines (John 16:13 “When the Spirit of truth comes, he will guide you into all the truth.)  In effect, Jesus gave Peter and the Apostles the power and authority to carry out His work (Matt 18:18 “Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”)  We know this because we know that nothing in heaven can bound that which is untrue, therefore whatever the Apostles bind on earth must be guided by the Holy Spirit that whatever they bind must be true in heaven as well.

And so, if a disagreement arises between believers on what is true, we are to go to the Church to settle the matter.  In fact, it is quite plain this is the case when we look a little closer at the context of this latest passage.   Jesus teaches us that when one believer sins against another that we are to go to him alone and tell him his fault, if he won’t listen to you then bring two or three brothers so that witnesses can testify to this so that every word may be confirmed by two or three others.  But if he won’t listen to all of you then you are to go to the Church.   Tell the church, but which church?  The Church must be visible if we are to GO TO THE CHURCH.

You see, Jesus did not build an abstract and invisible Church.

- John 17: 20,21,23 “"I pray not only for them, but also for those who will believe in me through their word, so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me. And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one, that the world may know that you sent me, and that you loved them even as you loved me. 

The world has to see, but the world does not see with spiritual eyes; therefore, it must be visible.  Matthew 5:14 makes the visibility of the Church quite clear as well.  He says: “You are the light of the world. A city set on a mountain cannot be hidden

Since an invisible church of all believers would include people from every denomination, either doctrine does not matter or conflicting doctrine is okay.  So does doctrine matter?

Third, Jesus established one church, which is visible and united in mind and doctrine.

-Acts 4:32 “The community of believers was of one heart and mind, and no one claimed that any of his possessions was his own, but they had everything in common.

Believers were of one heart and one soul

 

- 1 Cor 1:10 “I urge you, brothers, in the name of our Lord Jesus Christ, that all of you agree in what you say, and that there be no divisions among you, but that you be united in the same mind and in the same purpose.

No dissensions, same mind and judgment

- Philippians 1:27 “conduct yourselves in a way worthy of the gospel of Christ, so that, whether I come and see you or am absent, I may hear news of you, that you are standing firm in one spirit, with one mind struggling together for the faith of the gospel”

One mind, one spirit

-John 17:22-23 “And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one, that the world may know that you sent me, and that you loved them even as you loved me.

Christians should be one as Jesus and the Father are one.  We are to be one as He and the Father are one SO THAT THE WORLD MAY KNOW.  The world doesn’t see with spiritual eyes.  The world sees us on what we believe, those who believe as one are as a city set on hill.  This city is the Church and this Church has authority.  We know this because the church is the pillar, or protector, and foundation of truth (1 Tim 3:15). 

But which church do we go to get the fullness of truth?  Which one do we choose: the Catholic Church, the 10 or 12 Orthodox Churches or the 25,000 plus Protestant denominations?  We need to go to the one which has been visible and settling disputes between believers in councils for 2000 plus years.  The only church which can claim this to be true is the Catholic Church.

 

God Bless

Nathan

Religious Liberty

Religious Liberty has been on our minds a lot lately. The HHS mandate, same-sex marriage initiatives, and recently, the Duck Dynasty controversy with television network A&E, have put the issue squarely before us. In late December, CNA published an article about Camille Paglia, a 1960’s generation “feminist lesbian professor” who is reported to have “harshly criticized” A&E’s decision to suspend Phil Robertson because it violates the right of free speech.

What has occasioned this brief note on religious liberty is Paglia’s denunciation that some gay activists in this country have fallen into “fanaticism.” She also states, “that this intolerance … toward the full spectrum of human beliefs is a sign of immaturity, juvenility.” Her reason for these indictments is striking: “in a democratic country, people have the right to be homophobic as well as they have the right to support homosexuality [emphasis mine].” In other words, a democracy should tolerate every moral conviction, even if it is wrong, as she evidently condemns homophobia to be. Such a claim goes well beyond the issue of free speech, touching more upon the rights of religiously informed moral beliefs within the public square, which is actually a question of religious liberty.

One may ask, however, why CNA reported on Paglia’s public outcry in the first place? Was it to demonstrate that even a self-acclaimed libertarian-styled feminist stands with us in protecting our right to believe as we do? It’s hard to say. What seems clear is that the CNA article could lead unwitting Catholics to conclude that the basis upon which the Church defends religious liberty (or freedom of speech for that matter) is the moral equivalency, within a democratic order, of every conviction. In today’s American context of “tolerance in the name of moral relativism,” it is easy to mistake the Catholic understanding of the right to religious liberty (i.e. freedom of conscience and speech in matters of faith) for Paglia’s position. This is a confusion many Catholics have today—as is evident by the widespread sympathy among self-described Catholics for the cause of same-sex marriage and the HHS mandate.

This confusion is easy to understand given the cultural climate in which we live. This is why a clarification is in order. Let’s begin with the HHS mandate. Against this the Church is defending her right on the grounds that the state has no authority to force anyone—individually or institutionally—to act against religious conviction (conscience) by cooperating in the morally illicit acts of sterilization, contraception, and abortion. With same sex-marriage, the Church does not recognize the authority of government to change the definition of marriage, even within a democracy. The Church has no official stance on the Duck Dynasty/A&E controversy, but presumably the Church would support Phil Robertson’s right to voice publicly the truth of Christian ethics, his awkward and crass articulation of this truth not withstanding. In all three situations, the right of religious liberty proceeds from the prior obligation to live according to the truth about the human good.

There are two principles that situate the Church’s understanding of religious liberty. The first and most important is that all people, as God’s creatures, are “bound to seek the truth, especially in what concerns God and his Church, and to embrace it and hold on to it as they come to know it” (Dignitatis humanae, 1.2). This prior obligation originates in humanity’s nature as a truth seeker and in God who is the author of that nature. This is what grounds the subsequent right of conscience. Conscience cannot be violated because the human person is obligated to live according to the truth. This first principle grounds the Church’s stance toward same-sex marriage and the freedom of speech.

The second principle, which follows from the first, is that the dignity of the human person, as such, requires that, “[n]obody … be forced to act against his convictions, nor is anyone to be restrained from acting in accordance with his conscience in religious matters … within due limits. This right is based in the very nature of the human person” (Dignitatis humanae, 2.2). Due limits—what justice requires—pertains to those situations wherein we simply cannot be tolerant of what is being defended (in the name of conscience) because the matter in question is too harmful to society. The condition of due limits presupposes that conscience is in conformity with the basic requirements of natural law. This principle grounds the Church’s position toward the HHS mandate.

But here’s the problem with the language of religious liberty in our cultural context: if defended on the basis of moral relativism, it is easy to conclude that individual predilection becomes the rule and measure of law. This is what Benedict XVI meant when he spoke about the “dictatorship of relativism.” To return to Paglia’s approach, we ought to advocate tolerance for “homophobes” on the grounds that we are all entitled to our own moral perspective, and thus all ought to be treated equally before the law, even if a given stance is felt to be wrong by other parties. Would Paglia support the Neo-Nazis’ right to publicly express their views? I’m doubtful. Libertarians of her ilk tend to defend consensual forms of behavior more than those inclined toward violence, which in the end only shows that relativism is ultimately a weak foundation for defending any form of human liberty.

We should be careful in the present public discourse around religious liberty. If we employ relativism to defend this right, we can be assured that this same rationale will come back to bite us. The Catholic position on religious liberty is not based on the principle of “neutrality” or indifference toward every point of view. The HHS mandate, same-sex marriage, and the Duck Dynasty controversy are all quite different issues, but the Catholic stance on them proceeds from the same principled obligation to truth. In the case of the HHS mandate, the state cannot command us to violate the divine law. In the case of same-sex marriage, the state cannot redefine the meaning of marriage. In the Duck Dynasty controversy, people have the right to give public expression to moral truth.

All this might lead one to wonder, does the Catholic Church believe in tolerance? The answer is yes, but not on the grounds of moral relativism. Tolerance is rooted in the prudence to know which socially significant evils can co-exist with civility and the common good (due limits), and which cannot, lest they profoundly undermine the commonwealth. We tolerate evil as evil, not as “just one perspective among many.” We also recognize that some evils cannot be tolerated.

 

Taken from:
http://www.crisismagazine.com/2014/the-philosophical-basis-for-religious-liberty

God Bless
Nathan

26th January 2014 – Third Sunday in Ordinary Time (A)

26th January 2014 – Third Sunday in Ordinary Time (A)

God promised to confer glory on the land beyond the Jordan, Galilee of the nations' by shining a great light upon them, a light that would dispel the darkness of those living in a land of deep shadow (see Isa. 9:1-2). This light would confer glory upon them by increasing their gladness, giving them joy in God's presence and freeing them from the burden of the oppression weighing upon their shoulders (Isa. 9:3-4). This light would be a child born to us, a son given to us, a ruler who would be called 'Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace' (Isa. 9:6). By withdrawing to Galilee and settling 'in Capernaum by the sea, in the territory of Zebulun and Naphtali' (Matt. 4:12-13), Jesus fulfilled Isaiah's prophecy. He is the light that shines on the land of deep shadow. He confers glory on the land.

The darkness and shadow over the land is the reign of sin and its wages, death (Rom. 6:23). The fear of death overwhelms and oppresses us, robbing us of joy, of the sense of God's presence. This darkness can only be dispelled by Christ, 'the light of the world' (John 8:12). He alone can disarm sin of its seductive hold over us, conquer Satan, and free us from the fear and bondage of death (Heb. 2:15). Jesus, 'the resurrection and the life' (John 11:25), shines his light upon us, thereby filling us with gladness, freedom and the joy of God's presence, and confers glory upon us.

Christ's light will dispel the darkness of sin and death in our lives as we enter into his kingdom through repentance and then follow him as his disciples. Repentance is necessary for we have to choose decisively to leave the old kingdom of sin and darkness and enter into the new kingdom of God's Son, the kingdom of truth and light and holiness. We must renounce all the ways of the kingdom of darkness, rejecting sin's allurements and seductions:

'Repent, for the kingdom of heaven is at hand' (v. 17). In order to fill us with gladness, the joy of his presence and freedom from the oppression of sin and death, Jesus further commands us, 'Follow me' (v. 19). Then, as we follow him, he will confer glory upon us.

Copied from: http://priestlyreflections.com/homilies/catholicbibleschool.html

God Bless
Nathan

Church Architecture

I’ve recently been asked to explain a little about the inside and general architecture of our Church here at St-Denis.  It seems as providencial that our Church is very close in design to the classic, historical cruciform architecture which can be generally understood to be as the diagram below.

As you can see the ‘Nave’ is where the members of the church sit during Mass.  It is the church proper (ie the believers coming to worship).  As you look around, you’ll notice that the windows of our Church that are on the left side of us when facing the Altar are depictions of the writers of the four Gospels along with the Apostle Thomas who is the one who finally believed in His Resurrection after touching the wounds of Jesus and then said “My Lord and my God” (John 20-27-18).  The right side is traditionally thought of as the Epistle side.  In our case though, our windows depict Jesus before the beginning of His public ministry, that is, before He was baptized.  From front to back, we see St. Elizabeth whom the newly pregnant Mary went to visit, St John the Bapist in his sacloth tunic, Mary mother of Jesus and St Joseph.

The North Transept can be seen as the confessional area of our church on the left and the South Transept is the small ante-room at the right.  The Narthex would be our miniature library just inside the main doors of the Church.

There are many symbolic meanings to the various parts of the church building, as it does pretty much everything else in the world.  The roof symbolizes charity, which covers a multitude of sins; the floor symbolizes the foundation of faih and the humility of the poor; the columns represents the Apostles, Bishops and Doctors (there are 12 of them in our church – 12 apostles); the vaulting represents the preachers who bear up the dead weight of man’s infirmity heavenwards; and the beams represent the champions of ecclesiastical right who defend it with the sword.  The nave symbolizes Noah’s Ark and the Barque of St. Peter, outside of which no one is saved. (Catholic Encyclopedia)

I’ll finish with a quote from St Thomas Aquinas on the need for buildings of worship.  He states in the Prima Secundae of the Summa Theologiae that just as the King needs a special house, so also we build one for God, not that He needs “a tabernacle or temple to be set up…but men who worship him are corporeal beings and for their sake, there was need for a speacial tabernacle or temple set up .. (so that) coming together with the thought that the place was set aside for the worship of God they might approach with greater reverence.

Reference: www.fisheaters.com/churchbuilding.html‎

Baptism

We celebrate the baptism of Jesus on this Sunday Mass and so seems appropriate to have a look at what the Baptism that Jesus instituted as a sacrament really does to those who accept it in faith.

Let’s start with Old Testament book of Ezekiel which states:

I will sprinkle clean water upon you to cleanse you from all your impurities, and from all your idols I will cleanse you. …I will put my spirit within you . (Ez 36:25-27)

“I will sprinkle clean water” – And so with this outward sign using water we see that God gives us His spirit.  What else does God promise us?  He promises us that through this sprinkling we will be cleansed of all our impurities.  Is this prophecy truly made alive in the New Testament through the sacrament of Baptism?  Let’s compare what God said through Ezekiel to what God said through Peter at Pentecost.

Peter (said) to them, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.”  (Acts 2:38).

Ezekiel said: “I will sprinkle clean water”
Peter said: “be baptized”

Ezekiel said: “[I will] cleanse you from all your impurities”
Peter said: “for the forgiveness of your sins”
 
Ezekiel said: “I will put my spirit within you”
Peter said: “you will receive the gift of the Holy Spirit”

It seems quite undeniable that Ezekiel’s prophecy is perfectly fulfilled in the sacrament of Baptism.  Because of His promise from Ezekiel we now know that the Grace of God comes during the sacrament of Baptism but what else does baptism do?

We know through Scripture that baptism makes us members of the Body of Christ.   “For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit.” (1 Cor 12:13)

Baptism brings us in communion with each other by becoming members of the One Body of Christ.

 

For all of you who were baptized into Christ have clothed yourselves with Christ. (Gal 3:27)

We are brought into the Body of Christ, the Church. 

And he is the head of the body, the church (Col 1:18)

 

and,

And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way. (Eph 1:22-23)

 

Since we are baptized into the one body of Christ and we now know that Christ’s Body is the Church means that baptism brings us into the Church.  And this is why there is no salvation outside the Church because there is no salvation outside of Christ.

Baptism is the New Covenant fulfillment of the Old Covenant symbol of circumcision.  As the Hebrews circumcised those for entrance into God’s Covenant with Israel, so too does the New Covenant fulfillment of circumcision bring entrance into the New Covenant of God to His Church through baptism.

In him you were also circumcised with a circumcision not administered by hand, by stripping off the carnal body, with the circumcision of Christ. You were buried with him in baptism, in which you were also raised with him through faith in the power of God. (Col 2:11-12)

If eight-day old children could enter the Old Covenant through circumcision via the faith of their parents how much more so can infants become adopted children of God through the New Covenant circumcision, baptism?  The New Covenant is much more inclusive than the Old seeing as the New can include the gentiles as opposed to those of the line of Abraham.

We have seen that baptism fulfills the Old Covenant practice of circumcision (Col 2:11-12).  Baptism was prophesied by Ezekiel to bring graces through the sprinkling of water (Ez 36:25-27) and washes away sins (Ez 36:26; Acts 2:38). 

What else is baptism for?  Well, is baptism necessary for salvation?  The answer, very plainly is YES.  “…eight in all, were saved through water.  This prefigured baptism, which saves you now.” (1 Pet 3:20-21).  Pretty simple.  As plain as it can get.  Jesus taught this also in the Gospel of John

“Jesus answered and said to him, "Amen, amen, I say to you, no one can see the kingdom of God without being born again." Nicodemus doesn’t understand and so Jesus repeats himself, He says "Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit." (John 3:3-5)

 

One is born again through baptism, and that through baptism one can enter the kingdom of God, the Church…

Remember though, that the Church also teaches that  it“…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.”(CCC 1257) 

And that is why the Church can teach that “"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."⁶³ 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.” (CCC 1260)

And so we see that baptism brings Graces from God (Acts 2:38), washes away sins (Acts 2:38), we enter into a covenant with God through baptism (Col 2:11-12), and we become Christians through baptism (1 Cor 12:13) by becoming members of the Church as through a door (Eph 4:4).  And baptism is instituted by Jesus Christ Himself when He sent out the disciples to “make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you.” (Mat 28:19)

 

God Bless

Nathan