The Roman Catholic Church defines baptism as “the sacrament of regeneration by water in the word (per aquam in verbo). St Thomas Aquinas further defines “Baptism is the external ablution of the body, performed with the prescribed form of words” (New Advent, 2009).

The Sacrament of Holy Baptism is viewed as the basis of all that is a whole Christian life. It is treated as the “gateway to life in the Spirit” (vitae spiritualis ianua). It is through baptism that we are reborn as sons of God, having been freed from the burden of sin, and become members of Christ (Catechism, 2009, para. 1213).

St Gregory of Nazianzus elaborates eloquently on baptism:

“Baptism is God's most beautiful and magnificent gift... We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal and most precious gift. It is called gift because it is conferred on those who bring nothing of their own; grace since it is given even to the guilty; Baptism because sin is buried in the water; anointing for it is priestly and royal as are those who are anointed; enlightenment because it radiates light; clothing since it veils our shame; bath because it washes; and seal as it is our guard and the sign of God's Lordship (Catechism, 1994, para. 1243).

In scriptures, the use of the term baptize is used both literally and metaphorically. In the New Testament, John is presented as the baptist who baptizes with water. As Jesus approaches and the Holy Spirit appears as a dove, we are assured that we are baptized not only with water, but also with the grace of the Holy Spirit, cleansing our souls from original sin (New Advent, 2009). Thus, with the Sacrament of Baptism, our souls are made clean as we are accepted into the Catholic faith and are in essence at that moment, Christians (New Advent, 2009).

Public life began for Jesus Christ after being baptized in the River Jordan by John the Baptist. Why would Jesus, who is without sin, be baptized? He submitted Himself to this in order to “fulfill all righteousness”. It was during this manifestation of His self-emptying that the Holy Spirit descended upon these waters and the Father declared Jesus as His “beloved Son”. Upon His glorious resurrection, Jesus instructed His apostles to “Go therefore and 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.” (Catechism, 1994, para. 1223).

The waters used for the baptism of new members into the Church are blessed during the Easter season at a ritual known as the blessing of the baptismal waters. This rite is included within the liturgy of the Easter Vigil and celebrates the great and historical events of salvation that have prefigured the mystery of Baptism (Catechism, 1994, para. 1217).

It is through these waters that not only salvation comes but also symbolic representation of life (springs) and death (the sea) as we share in communion with Christ's death (Catechism, 1994, para. 1220). The symbol of water as a means of salvation is found repeatedly in scripture. God parted the Red Sea to allow His people to flee the slavery of Egypt and these People of God crossed the Jordan to receive the gift of the land, which was promised to Abraham's descendants (Catechism, 1994, para. 1221-1222).

Baptism within the Church has its origins on the very day of Pentecost. On that day, it was Peter who addresses the astonished crowd with “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”. This offer is extended to all, Jews and Gentiles alike (Catechism, 1994, para. 1226).

The actual traditions of Holy Baptism have varied through the years within the Church. The first few centuries were marked by a long period of catechumenate which included preparatory rites, culminating with the celebration of the sacraments of Christian initiation (Catechism, 1994, para. 1230). This has obviously evolved over the centuries into the infant Baptism we know of today. This was a convenient way to abridge the Christian initiation prior to Baptism and place it during the post-baptismal period. The catechism is appropriately taught during these formative years (Catechism, 1994, para. 1231).

The second Vatican Council has made some provisions for adult Baptism, however, both Latin and Eastern Churches follow a standard pattern, with minor variations. The Eastern rites start with infant Baptism, followed immediately by Confirmation and then the Eucharist, whereas, the Roman rites provide years of catechesis after Baptism, then proceeds to Confirmation and the Eucharist at a later stage (Catechism, 1994, para. 1233).

The act of Baptism involves the candidate wearing white to signify the “putting on of Christ”. It begins with making the sign of the cross, a proclamation of the Word of God, an exorcism of original sin, followed by the anointing with oil and the renouncement of Satan. Baptismal water is either poured over the forehead of candidate, three times, or the recipient is dunked in these waters, three times. The perfumed oil is considered a gift of the Holy Spirit (Catechism, 1994, para. 1234-1243).

A bishop, priest or deacon is able to perform the Sacrament of Baptism. In the case of impending death, anyone, even one who is not him or herself baptized, can emergently baptize the dying person if he or she possesses the intent to be baptized (Catechism, 1994, para. 1256).

The Lord calls for all to be baptized in order to be saved. The formal Sacrament of Baptism is the prescribed means to achieve this, however, the Church has recognized alternate means for the faithful to be saved who had not yet received the sacrament. Those who die for the sake of their faith, having not yet been baptized, are baptized by their death for Christ. Catechumens who die before Baptism may be considered baptized based on their desire to be so and their repentance of their sins (Catechism, 1994, para. 1257-1260).

Lastly, infants who die prior to being baptized are entrusted to the mercy of God. The teaching of Limbo as being the destination for these poor, infantile souls has been eased by the Church. We now pray that God's infinite mercy will provide these otherwise innocent babies with eternal life in Heaven. Jesus said: “Let the children come to me, do not hinder them.” (Catechism, 1994, para. 1261).

References
Catechism of the catholic church(1994). . New York, NY: William H. Sadlier, Inc.
Catholic encyclopedia: Baptism. (2009). Retrieved March 20, 2009, from http://www.newadvent.org/cathen/02258b.htm