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Monday, January 13, 2014

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POPE FRANCIS GOD'S LOVE IS GOOD BEYOND COMPREHENSION: IT REPAIRS THE DAMAGE....

EXTREMISTS KILL YOUNG CHRISTIAN FOR ORGANIZING DEMONSTRATION IN BANGLADESH

WHAT IS BAPTISM - CATECHISM DEFINITION - YOUR QUESTIONS ANSWERED

(Vatican Radio) God’s love is good beyond comprehension: it repairs the damage caused by our sins and errors; it makes whole our personal stories after they have been broken by sin; it heals all of history. This was the focus of Pope Francis in his homily at Mass on Monday morning in the chapel of the Casa Santa Marta in the Vatican.

The Holy Father concentrated his comments on the Gospel reading of the day, which was taken from the Gospel according to St Mark (1:14-20), and which tells of Christ’s calling of the disciples, Andrew, Simon (who would be called Peter), James and John.
 “It seems [in this passage] that Simon, Andrew , James and John are chosen once-and-for-all: [and] yes , they were chosen! At this moment [in the story], however, they had not been faithful to the last. After being chosen, they went on to make mistakes. They proposed un-Christian things to the Lord. They denied the Lord – Peter most glaringly, and the others out of fear: they were afraid and they ran away. They abandoned the Lord. The Lord prepares – and then, after the Resurrection – the Lord needed to continue this journey of preparation, up until the day of Pentecost. Even after Pentecost, some of [the disciples] – Peter, for example – made mistakes, and Paul had to correct him – but the Lord prepares .”

Pope Francis went on to explain that the Lord prepares His faithful over the course of generations:

“When things are not going well, He gets Himself involved in history, he sorts the situation, and goes forward with us. Think of the genealogy of Jesus Christ , of that list: this one begets that one, and that one begets this one, and so on… In that story there are men and women who are sinners. How did the Lord [work it all out]? He stepped in, He straightened the path, He put things right. Think of the great David, a great sinner , and then a great saint. The Lord knows. When the Lord tells us, ‘With eternal love, I have loved you,’ He is referring to this. The Lord has been thinking of us for many generations – of each and every one of us.”

Pope Francis went on to say that the Lord awaits us in history and lovingly accompanies us through history. He said that this is the love of God, who “loves us forever, and never forsake us.” We pray to the Lord, that we might know this tenderness of His heart.”This, he notes, is “an act of faith,” – it is not easy to believe this:

“Because our rationalism says, ‘How is it that the Lord, who has so many people to think about, should think of me?’ However, he has really prepared the way for me. With our mothers , our grandmothers , our fathers , our grandparents and great-grandparents ... That’s what the Lord does. This is His love: real, eternal, and also ‘customized’ [It. artigianale]. We pray, asking for the grace to understand the love of God, but God’s love can never be fully grasped! We can feel it, we [can even] weep for it, but [in this life] it cannot be understood. This also tells us how great this love is. The Lord has been preparing us for some time, He walks with us, preparing others. He is always with us! Let us ask for the grace heartily to understand this great love.”


Text from Vatican Radio 

EXTREMISTS KILL YOUNG CHRISTIAN FOR ORGANIZING DEMONSTRATION IN BANGLADESH

ASIA NEWS REPORT: 
by Sumon Corraya
Ovidio Marandy, an ethnic Santhal, died last Saturday in Gobindoganj (northern Bangladesh). He had organised a demonstration in his village after Islamic extremists had set it on fire to punish Christians for voting in the 5 January election.


Dhaka (AsiaNews) - Islamists murdered Ovidio Marandy, a young ethnic Santhal Catholic man, last Saturday in Gobindoganj, Gaibandha district (northern Bangladesh). His funeral was held today in the Beneedwar parish church.
A native of Beneedwar Parish (Diocese of Rajshahi), the young man was the younger brother of Fr Samson Marandy, a Catholic priest in the Diocese of Dinajpur.
According to his brother and other family members, Muslim radicals wanted to punish the young man, a well-known figure in the local Catholic community, because he had recently organised a demonstration in his village against Islamist violence.

"Ovidio was very brave, and was famous in his community. We are shocked by what happened," said Fr Proshanto Gomes, a local priest. "Christians have the right to vote. Why are Islamists attacking us? We want peace."
SHARED FROM ASIA NEWS IT 

TODAY'S MASS ONLINE : MON. JAN. 13, 2014

Monday of the First Week in Ordinary Time
Lectionary: 305


Reading 1         1 SM 1:1-8

There was a certain man from Ramathaim, Elkanah by name,
a Zuphite from the hill country of Ephraim.
He was the son of Jeroham, son of Elihu,
son of Tohu, son of Zuph, an Ephraimite.
He had two wives, one named Hannah, the other Peninnah;
Peninnah had children, but Hannah was childless.
This man regularly went on pilgrimage from his city
to worship the LORD of hosts and to sacrifice to him at Shiloh,
where the two sons of Eli, Hophni and Phinehas,
were ministering as priests of the LORD.
When the day came for Elkanah to offer sacrifice,
he used to give a portion each to his wife Peninnah
and to all her sons and daughters,
but a double portion to Hannah because he loved her,
though the LORD had made her barren.
Her rival, to upset her, turned it into a constant reproach to her
that the LORD had left her barren.
This went on year after year;
each time they made their pilgrimage to the sanctuary of the LORD,
Peninnah would approach her,
and Hannah would weep and refuse to eat.
Her husband Elkanah used to ask her:
“Hannah, why do you weep, and why do you refuse to eat?
Why do you grieve?
Am I not more to you than ten sons?”

Responsorial Psalm                     PS 116:12-13, 14-17, 18-19

R. (17a) To you, Lord, I will offer a sacrifice of praise.
or:
R. Alleluia.
How shall I make a return to the LORD
for all the good he has done for me?
The cup of salvation I will take up,
and I will call upon the name of the LORD.
R. To you, Lord, I will offer a sacrifice of praise.
or:
R. Alleluia.
My vows to the LORD I will pay
in the presence of all his people.
Precious in the eyes of the LORD
is the death of his faithful ones.
O LORD, I am your servant;
I am your servant, the son of your handmaid;
you have loosed my bonds.
R. To you, Lord, I will offer a sacrifice of praise.
or:
R. Alleluia.
My vows to the LORD I will pay
in the presence of all his people,
In the courts of the house of the LORD,
in your midst, O Jerusalem.
R. To you, Lord, I will offer a sacrifice of praise.
or:
R. Alleluia.

Gospel                     MK 1:14-20

After John had been arrested,
Jesus came to Galilee proclaiming the Gospel of God:
“This is the time of fulfillment.
The Kingdom of God is at hand.
Repent, and believe in the Gospel.”

As he passed by the Sea of Galilee,
he saw Simon and his brother Andrew casting their nets into the sea;
they were fishermen.
Jesus said to them,
“Come after me, and I will make you fishers of men.”
Then they left their nets and followed him.
He walked along a little farther
and saw James, the son of Zebedee, and his brother John.
They too were in a boat mending their nets.
Then he called them.
So they left their father Zebedee in the boat
along with the hired men and followed him.

POPE FRANCIS "THE LANGUAGE OF THE FAMILY IS A LANGUAGE OF PEACE" TO DIPLOMATS

(Vatican Radio) Dialogue, diplomacy and respect for human dignity must be the key to resolving national and international conflicts: that was the message Pope Francis gave to the more than 180 ambassadors accredited to the Holy See, who gathered on Monday for the traditional New Year greetings to the diplomatic corps.Speaking in Italian to the ambassadors, Pope Francis reiterated that a spirit of fraternity, as the foundation for peace, should be learned first within the family. The message of the Christmas Crib, he said, shows the Holy Family, “not alone and isolated….but surrounded by shepherds and the Magi, that is by an open community in which there is room for everyone, poor and rich alike”. 
Sadly he noted there is a rise in broken and troubled families, not just because of a “weakening sense of belonging….but also because of the adverse conditions in which many families are forced to live”. The Pope stressed there is a need for suitable policies aimed at supporting, assisting and strengthening the family. In particular, he said, it’s important to invest in the elderly and the young, favouring a culture of encounter, communion and peacemaking.

Looking at particular areas of crisis in the world, Pope Francis expressed his hope that the conflict in Syria will finally come to an end and that the Geneva conference will mark the beginning of the desired peace process. It is unacceptable, he said, that unarmed civilians, especially children, become targets and he praised efforts of neighbouring countries which have welcomed numerous refugees from Syria. The Pope also spoke of his concerns in the wider Middle East region, in Lebanon, Egypt and Iraq, but at the same time noted with satisfaction the “significant progress made in the dialogue between Iran and the Group of 5+1 on the nuclear issue”.

Echoing the words of his predecessor Benedict XV at the start of the First World War, in this centenary year, Pope Francis reiterated that “the moral force of law” must prevail over “the material force of arms”. What is needed, he stressed, is the courage to go beyond the surface of the conflict and consider the dignity of others, so that it becomes possible to build communion amid disagreement. In this light, he said he hoped the positive resumption of talks between Israelis and Palestinians will lead to a just and lasting solution, with the support of the international community. 

Turning his attention to Africa, Pope Francis spoke of the suffering and violence in Nigeria and the Central African Republic, saying the Catholic Church will continue to work to build reconciliation and peace. Christians, he stressed, are called to give witness to God’s love and mercy, even in the face of acts of intolerance or persecution. He encouraged those working towards a restoration of democracy in Mali and noted with concern the new humanitarian crisis unfolding in South Sudan.

Focusing on the countries of Asia next, Pope Francis spoke of the need for reconciliation on the Korean peninsula, calling on all interested parties to tirelessly seek out possible solutions. Noting Asia’s long history of peaceful coexistence between different civil, ethnic and religious groups, he spoke with concern of “growing attitudes of prejudice, for allegedly religious reasons, …that deprive Christians of their liberties and jeopardize civil coexistence. 

The Pope said peace is always threatened by the denial of human dignity, beginning with the lack of access to adequate nutrition. He said we cannot be indifferent to the hunger and suffering of children, especially when we consider the “throwaway culture” of waste in other parts of the world. Even human beings themselves are discarded as unnecessary, for example victims of abortion, child soldiers or those who are bought and sold in human trafficking which he called a crime against humanity. Speaking of those forced to flee from famine, violence or oppression, especially in the Horn of Africa or the Great Lakes Region, Pope Francis again spoke of the plight of refugees and migrants seeking a better life in Europe or the United States. Recalling his brief visit to the Italian island of Lampedusa, he stressed again the attitude of indifference in the face of those who lose their lives crossing the Mediterranean Sea. 

Finally Pope Francis spoke of the threat to peace arising from “the greedy exploitation of environmental resources” and called for greater responsibility in pursuing policies respectful of the earth, which he called “our common home”. Mentioning the devastating effects of recent natural disasters, especially Typhoon Haiyan, the Pope said the Church will continue to offer her services and cooperate with all institutions working for the common good of individuals and communities. 


Below please find the official English transation of the Pope's speech to the diplomats: 

Your Excellencies, Ladies and Gentlemen, 
It is now a long-established tradition that at the beginning of each new year the Pope meets the Diplomatic Corps accredited to the Holy See to offer his greetings and good wishes, and to share some reflections close to his heart as a pastor concerned for the joys and sufferings of humanity. Today’s meeting, therefore, is a source of great joy. It allows me to extend to you and your families, and to the civil authorities and the peoples whom you represent, my heartfelt best wishes for a new year of blessings and peace. 
Before all else, I thank your Dean, Jean-Claude Michel, who has spoken in your name of the affection and esteem which binds your nations to the Apostolic See. I am happy to see you here in such great numbers, after having met you for the first time just a few days after my election. In the meantime, many new Ambassadors have taken up their duties and I welcome them once again. Among those who have left us, I cannot fail to mention the late Ambassador Alejandro Valladares Lanza, for many years the Dean of the Diplomatic Corps, whom the Lord called to himself several months ago. 
The year just ended was particularly eventful, not only in the life of the Church but also in the context of the relations which the Holy See maintains with states and international organizations. I recall in particular the establishment of diplomatic relations with South Sudan, the signing of basic or specific accords with Cape Verde, Hungary and Chad, and the ratification of the accord with Equatorial Guinea signed in 2012. On the regional level too, the presence of the Holy See has expanded, both in Central America, where it became an Extra-Regional Observer to the Sistema de la Integraci├│n Centroamericana, and in Africa, with its accreditation as the first Permanent Observer to the Economic Community of West African States. 
In my Message for the World Day of Peace, dedicated to fraternity as the foundation and pathway to peace, I observed that “fraternity is generally first learned within the family…”,14 for the family “by its vocation… is meant to spread its love to the world around it”15 and to contribute to the growth of that spirit of service and sharing which builds peace.16 This is the message of the Crib, where we see the Holy Family, not alone and isolated from the world, but surrounded by shepherds and the Magi, that is by an open community in which there is room for everyone, poor and rich alike, those near and those afar. In this way we can appreciate the insistence of my beloved predecessor Benedict XVI that “the language of the family is a language of peace”.17 
Sadly, this is often not the case, as the number of broken and troubled families is on the rise, not simply because of the weakening sense of belonging so typical of today’s world, but also because of the adverse conditions in which many families are forced to live, even to the point where they lack basic means of subsistence. There is a need for suitable policies aimed at supporting, assisting and strengthening the family! 
It also happens that the elderly are looked upon as a burden, while young people lack clear prospects for their lives. Yet the elderly and the young are the hope of humanity. The elderly bring with them wisdom born of experience; the young open us to the future and prevent us from becoming self-absorbed.18 It is prudent to keep the elderly from being ostracized from the life of society, so as to preserve the living memory of each people. It is likewise important to invest in the young through suitable initiatives which can help them to find employment and establish homes. We must not stifle their enthusiasm! I vividly recall my experience at the Twenty-Eighth World Youth Day in Rio de Janeiro. I met so many happy young people! What great hope and expectation is present in their eyes and in their prayers! What a great thirst for life and a desire for openness to others! Being closed and isolated always makes for a stifling, heavy atmosphere which sooner or later ends up creating sadness and oppression. What is needed instead is a shared commitment to favouring a culture of encounter, for only those able to reach out to others are capable of bearing fruit, creating bonds of communion, radiating joy and being peacemakers. 
The scenes of destruction and death which we have witnessed in the past year confirm all this – if ever we needed such confirmation. How much pain and desperation are caused by self-centredness which gradually takes the form of envy, selfishness, competition and the thirst for power and money! At times it seems that these realities are destined to have the upper hand. Christmas, on the other hand, inspires in us Christians the certainty that the final, definitive word belongs to the Prince of Peace, who changes “swords into plowshares and spears into pruning hooks” (cf. Is 2:4), transforming selfishness into self-giving and revenge into forgiveness. 
It is with this confidence that I wish to look to the year ahead. I continue to be hopeful that the conflict in Syria will finally come to an end. Concern for that beloved people, and a desire to avert the worsening of violence, moved me last September to call for a day of fasting and prayer. Through you I heartily thank all those in your countries – public authorities and people of good will – who joined in this initiative. What is presently needed is a renewed political will to end the conflict. In this regard, I express my hope that the Geneva 2 Conference, to be held on 22 January, will mark the beginning of the desired peace process. At the same time, full respect for humanitarian law remains essential. It is unacceptable that unarmed civilians, especially children, become targets. I also encourage all parties to promote and ensure in every way possible the provision of urgently-needed aid to much of the population, without overlooking the praiseworthy effort of those countries – especially Lebanon and Jordan – which have generously welcomed to their territory numerous refugees from Syria. 
Remaining in the Middle East, I note with concern the tensions affecting the region in various ways. I am particularly concerned by the ongoing political problems in Lebanon, where a climate of renewed cooperation between the different components of civil society and the political powers is essential for avoiding the further hostilities which would undermine the stability of the country. I think too of Egypt, with its need to regain social harmony, and Iraq, which struggles to attain the peace and stability for which it hopes. At the same time, I note with satisfaction the significant progress made in the dialogue between Iran and the Group of 5+1 on the nuclear issue. 
Everywhere, the way to resolve open questions must be that of diplomacy and dialogue. This is the royal road already indicated with utter clarity by Pope Benedict XV when he urged the leaders of the European nations to make “the moral force of law” prevail over the “material force of arms” in order to end that “needless carnage”19 which was the First World War, whose centenary occurs this year. What is needed is courage “to go beyond the surface of the conflict”20 and to consider others in their deepest dignity, so that unity will prevail over conflict and it will be “possible to build communion amid disagreement”.21 In this regard, the resumption of peace talks between Israelis and Palestinians is a positive sign, and I express my hope that both parties will resolve, with the support of the international community, to take courageous decisions aimed at finding a just and lasting solution to a conflict which urgently needs to end. I myself intend to make a pilgrimage of peace to the Holy Land in the course of this year. The exodus of Christians from the Middle East and North Africa continues to be a source of concern. They want to continue to be a part of the social, political and cultural life of countries which they helped to build, and they desire to contribute to the common good of societies where they wish to be fully accepted as agents of peace and reconciliation. 
In other parts of Africa as well, Christians are called to give witness to God’s love and mercy. We must never cease to do good, even when it is difficult and demanding, and when we endure acts of intolerance if not genuine persecution. In vast areas of Nigeria violence persists, and much innocent blood continues to be spilt. I think above all of the Central African Republic, where much suffering has been caused as a result of the country’s tensions, which have frequently led to devastation and death. As I assure you of my prayers for the victims and the many refugees, forced to live in dire poverty, I express my hope that the concern of the international community will help to bring an end to violence, a return to the rule of law and guaranteed access to humanitarian aid, also in the remotest parts of the country. For her part, the Catholic Church will continue to assure her presence and cooperation, working generously to help people in every possible way and, above all, to rebuild a climate of reconciliation and of peace among all groups in society. Reconciliation and peace are likewise fundamental priorities in other parts of Africa. I think in particular of Mali, where we nonetheless note the promising restoration of the country’s democratic structures, and of South Sudan, where, on the contrary, political instability has lately led to many deaths and a new humanitarian crisis. 
The Holy See is also closely following events in Asia, where the Church desires to share the joys and hopes of all the peoples of that vast and noble continent. On this, the fiftieth anniversary of diplomatic relations with the Republic of Korea, I wish to implore from God the gift of reconciliation on the peninsula, and I trust that, for the good of all the Korean people, the interested parties will tirelessly seek out points of agreement and possible solutions. Asia, in fact, has a long history of peaceful coexistence between its different civil, ethnic and religious groups. Such reciprocal respect needs to be encouraged, especially given certain troubling signs that it is weakening, particularly where growing attitudes of prejudice, for allegedly religious reasons, are tending to deprive Christians of their liberties and to jeopardize civil coexistence. The Holy See looks, instead, with lively hope to the signs of openness coming from countries of great religious and cultural traditions, with whom it wishes to cooperate in the pursuit of the common good. 
Peace is also threatened by every denial of human dignity, firstly the lack of access to adequate nutrition. We cannot be indifferent to those suffering from hunger, especially children, when we think of how much food is wasted every day in many parts of the world immersed in what I have often termed “the throwaway culture”. Unfortunately, what is thrown away is not only food and dispensable objects, but often human beings themselves, who are discarded as “unnecessary”. For example, it is frightful even to think there are children, victims of abortion, who will never see the light of day; children being used as soldiers, abused and killed in armed conflicts; and children being bought and sold in that terrible form of modern slavery which is human trafficking, which is a crime against humanity. 
Nor can we be unmoved by the tragedies which have forced so many people to flee from famine, violence and oppression, particularly in the Horn of Africa and in the Great Lakes Region. Many of these are living as fugitives or refugees in camps where they are no longer seen as persons but as nameless statistics. Others, in the hope of a better life, have undertaken perilous journeys which not infrequently end in tragedy. I think in particular of the many migrants from Latin America bound for the United States, but above all of all those from Africa and the Middle East who seek refuge in Europe. 
Still vivid in my memory is the brief visit I made to Lampedusa last July, to pray for the numerous victims of the refugee crisis in the Mediterranean. Sadly, there is a general indifference in the face of these tragedies, which is a dramatic sign of the loss of that “sense of responsibility for our brothers and sisters”,22 on which every civil society is based. On that occasion I was also able to observe the hospitality and dedication shown by so many people. It is my hope that the Italian people, whom I regard with affection, not least for the common roots which unite us, will renew their praiseworthy commitment of solidarity towards the weakest and most vulnerable, and, with generous and coordinated efforts by citizens and institutions, overcome present difficulties and regain their long-standing climate of constructive social creativity. 
Finally, I wish to mention another threat to peace, which arises from the greedy exploitation of environmental resources. Even if “nature is at our disposition”,23 all too often we do not “respect it or consider it a gracious gift which we must care for and set at the service of our brothers and sisters, including future generations”.24 Here too what is crucial is responsibility on the part of all in pursuing, in a spirit of fraternity, policies respectful of this earth which is our common home. I recall a popular saying: “God always forgives, we sometimes forgive, but when nature – creation – is mistreated, she never forgives!”. We have also witnessed the devastating effects of several recent natural disasters. In particular, I would mention once more the numerous victims and the great devastation caused in the Philippines and other countries of Southeast Asia as a result of typhoon Haiyan. 
Your Excellencies, Ladies and Gentlemen, 
Pope Paul VI noted that peace “is not simply the absence of warfare, based on a precarious balance of power; it is fashioned by efforts directed day after day towards the establishment of an order willed by God, with a more perfect justice among men and women”.25 This is the spirit which guides the Church’s activity throughout the world, carried out by priests, missionaries and lay faithful who with great dedication give freely of themselves, not least in a variety of educational, healthcare and social welfare institutions, in service to the poor, the sick, orphans and all those in need of help and comfort. On the basis of this “loving attentiveness”,26 the Church cooperates with all institutions concerned for the good of individuals and communities. 
At the beginning of this new year, then, I assure you once more of the readiness of the Holy See, and of the Secretariat of State in particular, to cooperate with your countries in fostering those bonds of fraternity which are a reflection of God’s love and the basis of concord and peace. Upon you, your families and the peoples you represent, may the Lord’s blessings descend in abundance. Thank you.

Text from Vatican Radio 

TODAY'S SAINT : JAN. 13 : ST. HILARY OF POITIERS


St. Hilary of Poitiers
BISHOP
Feast: January 13


Information:
Feast Day:January 13
Born:
300, Poitiers
Died:368, Poitiers
Bishop, born in that city at the beginning of the fourth century; died there 1 November, according to the most accredited opinion, or according to the Roman Breviary, on 13 January, 368. Belonging to a noble and very probably pagan family, he was instructed in all the branches of profane learning, but, having also taken up the study of Holy Scripture and finding there the truth which he sought so ardently, he renounced idolatry and was baptized. Thenceforth his wide learning and his zeal for the Faith attracted such attention that he was chosen about 350 to govern the body of the faithful which the city had possessed since the third century. We know nothing of the bishops who governed this society in the beginning. Hilary is the first concerning whom we have authentic information, and this is due to the important part he played in opposing heresy. The Church was then greatly disturbed by internal discords, the authority of the popes not being so powerful in practice as either to prevent or to stop them. Arianism had made frightful ravages in various regions and threatened to invade Gaul, where it already had numerous partisans more or less secretly affiliated with it. Saturninus, Bishop of Arles, the most active of the latter, being exposed by Hilary, convened and presided over a council at B├ęziers in 356 with the intention of justifying himself, or rather of establishing his false doctrine. Here the Bishop of Poitiers courageously presented himself to defend orthodoxy, but the council, composed for the most part of Arians, refused to hear him, and being shortly afterwards denounced to the Emperor Constantius, the protector of Arianism, he was at his command transported to the distant coasts of Phrygia.
But persecution could not subdue the valiant champion. Instead of remaining inactive during his exile he gave himself up to study,  completed certain of his works which he had begun, and wrote his treatise on the synods. In this work he analysed the professions of faith uttered by the Oriental bishops in the Councils of Ancyra, Antioch, and Sirmium, and while condemning them, since they were in substance Arian, he sought to show that sometimes the difference between the doctrines of certain heretics and orthodox beliefs was rather in the words than in the ideas, which led to his counselling the bishops of the West to be reserved in their condemnation. He was sharply reproached for his indulgence by certain ardent Catholics, the leader of whom was Lucifer, Bishop of Cagliari. However, in 359, the city of Seleucia witnessed the assembly in synod of a large number of Oriental bishops, nearly all of whom were either Anomoeans or Semi-Arians. Hilary, whom everyone wished to see and hear, so great was his reputation for learning and virtue, was invited to be present at this assembly. The governor of the province even furnished him with post horses for the journey. In presence of the Greek fathers he set forth the doctrines of the Gallic bishops, and easily proved that, contrary to the opinion current in the East, these latter were not Sabellians. Then he took part in the violent discussions which took place between the Semi-Arians, who inclined toward reconciliation with the Catholics, and the Anomoeans, who formed as it were the extreme left of Arianism.
After the council, which had no result beyond the wider separation of these brothers in enmity, he left for Constantinople, the stronghold of heresy, to continue his battle against error. But while the Semi-Arians, who were less numerous and less powerful, besought him to become the intermediary in a reconciliation between themselves and the bishops of the West, the Anomoeans, who had the immense advantage of being upheld by the emperor, besought the latter to send back to his own country this Gallic bishop, who, they said, sowed discord and troubled the Orient. Constantius acceded to their desire, and the exile was thus enabled to set out on his journey home. In 361 Hilary re-entered Poitiers in triumph and resumed possession of his see. He was welcomed with the liveliest joy by his flock and his brothers in the episcopate, and was visited by Martin, his former disciple and subsequently Bishop of Tours. The success he had achieved in his combat against error was rendered more brilliant shortly afterwards by the deposition of Saturninus, the Arian Bishop of Arles by whom he had been persecuted. However, as in Italy the memory still rankled of the efforts he had made to bring about a reconciliation between the nearly converted Semi-Arians and the Catholics, he went in 364 to the Bishop of Vercelli to endeavour to overcome the intolerance of the partisans of the Bishop Lucifer mentioned above. Almost immediately afterwards, that it might be seen that, if he was full of indulgence for those whom gentleness might finally win from error, he was intractable towards those who were obstinate in their adherence to it, he went to Milan, there to assail openly Auxentius, the bishop of that city, who was a firm defender of the Arian doctrines. But the Emperor Valentinian, who protected the heretic, ordered Hilary to depart immediately from Milan.
He then returned to his city of Poitiers, from which he was not again to absent himself and where he was to die. This learned and energetic bishop had fought against error with the pen as well as in words. The best edition of his numerous and remarkable writings is that published by Dom Constant under the title: "Sancti Hilarii, Pictavorum episcopi opera, ad manuscriptos codices gallicanos, romanos, belgicos, necnon ad veteres editiones castigata" (Paris, 1693). The Latin Church celebrates his feast on 14 January, and Pius IX raised him to the rank of Doctor of the Universal Church. The Church of Puy glories in the supposed possession of his relics, but according to one tradition his body was borne to the church of St-Denys near Paris, while according to another it was taken from the church of St-Hilaire at Poitiers and burned by the Protestants in 1572.

(Taken from Catholic Encyclopedia)




SOURCE: http://www.ewtn.com/saintsHoly/saints/H/sthilaryofpoitiers.asp#ixzz1jLiOUXYs

2014

WHAT IS BAPTISM - CATECHISM DEFINITION - YOUR QUESTIONS ANSWERED

THE SACRAMENT OF BAPTISM
1213 Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua),4 and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word."5
IMAGE: Giovanni Bellini (Venice, c. 1432 - Venice, 1516) Baptism of Christ 1501)
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I. WHAT IS THIS SACRAMENT CALLED?
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."6

1215 This sacrament is also called "the washing of regeneration and renewal by the Holy Spirit," for it signifies and actually brings about the birth of water and the Spirit without which no one "can enter the kingdom of God."7
1216 "This bath is called enlightenment, because those who receive this [catechetical] instruction are enlightened in their understanding . . . ."8 Having received in Baptism the Word, "the true light that enlightens every man," the person baptized has been "enlightened," he becomes a "son of light," indeed, he becomes "light" himself:9

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.10
II. BAPTISM IN THE ECONOMY OF SALVATION
Prefigurations of Baptism in the Old Covenant
1217 In the liturgy of the Easter Vigil, during the blessing of the baptismal water, the Church solemnly commemorates the great events in salvation history that already prefigured the mystery of Baptism:

Father, you give us grace through sacramental signs,
which tell us of the wonders of your unseen power.In Baptism we use your gift of water,
which you have made a rich symbol
of the grace you give us in this sacrament.11
1218 Since the beginning of the world, water, so humble and wonderful a creature, has been the source of life and fruitfulness. Sacred Scripture sees it as "overshadowed" by the Spirit of God:12

At the very dawn of creation
your Spirit breathed on the waters,
making them the wellspring of all holiness.13
1219 The Church has seen in Noah's ark a prefiguring of salvation by Baptism, for by it "a few, that is, eight persons, were saved through water":14

The waters of the great flood
you made a sign of the waters of Baptism,
that make an end of sin and a new beginning of goodness.15
1220 If water springing up from the earth symbolizes life, the water of the sea is a symbol of death and so can represent the mystery of the cross. By this symbolism Baptism signifies communion with Christ's death.
1221 But above all, the crossing of the Red Sea, literally the liberation of Israel from the slavery of Egypt, announces the liberation wrought by Baptism:

You freed the children of Abraham from the slavery of Pharaoh,
bringing them dry-shod through the waters of the Red Sea,
to be an image of the people set free in Baptism.16
1222 Finally, Baptism is prefigured in the crossing of the Jordan River by which the People of God received the gift of the land promised to Abraham's descendants, an image of eternal life. The promise of this blessed inheritance is fulfilled in the New Covenant.
Christ's Baptism
1223 All the Old Covenant prefigurations find their fulfillment in Christ Jesus. He begins his public life after having himself baptized by St. John the Baptist in the Jordan.17After his resurrection Christ gives this mission to his apostles: "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."18
1224 Our Lord voluntarily submitted himself to the baptism of St. John, intended for sinners, in order to "fulfill all righteousness."19 Jesus' gesture is a manifestation of his self-emptying.20 The Spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation, and the Father revealed Jesus as his "beloved Son."21
1225 In his Passover Christ opened to all men the fountain of Baptism. He had already spoken of his Passion, which he was about to suffer in Jerusalem, as a "Baptism" with which he had to be baptized.22 The blood and water that flowed from the pierced side of the crucified Jesus are types of Baptism and the Eucharist, the sacraments of new life.23 From then on, it is possible "to be born of water and the Spirit"24 in order to enter the Kingdom of God.

See where you are baptized, see where Baptism comes from, if not from the cross of Christ, from his death. There is the whole mystery: he died for you. In him you are redeemed, in him you are saved.25
Baptism in the Church
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."26 The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans.27 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."28
1227 According to the Apostle Paul, the believer enters through Baptism into communion with Christ's death, is buried with him, and rises with him:

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.29
The baptized have "put on Christ."30 Through the Holy Spirit, Baptism is a bath that purifies, justifies, and sanctifies.31
1228 Hence Baptism is a bath of water in which the "imperishable seed" of the Word of God produces its life-giving effect.32 St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament."33
III. HOW IS THE SACRAMENT OF BAPTISM CELEBRATED?
Christian Initiation
1229 From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion.
1230 This initiation has varied greatly through the centuries according to circumstances. In the first centuries of the Church, Christian initiation saw considerable development. A long period ofcatechumenate included a series of preparatory rites, which were liturgical landmarks along the path of catechumenal preparation and culminated in the celebration of the sacraments of Christian initiation.
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.
1232 The second Vatican Council restored for the Latin Church "the catechumenate for adults, comprising several distinct steps."34 The rites for these stages are to be found in the Rite of Christian Initiation of Adults (RCIA).35 The Council also gives permission that: "In mission countries, in addition to what is furnished by the Christian tradition, those elements of initiation rites may be admitted which are already in use among some peoples insofar as they can be adapted to the Christian ritual."36
1233 Today in all the rites, Latin and Eastern, the Christian initiation of adults begins with their entry into the catechumenate and reaches its culmination in a single celebration of the three sacraments of initiation: Baptism, Confirmation, and the Eucharist.37 In the Eastern rites the Christian initiation of infants also begins with Baptism followed immediately by Confirmation and the Eucharist, while in the Roman rite it is followed by years of catechesis before being completed later by Confirmation and the Eucharist, the summit of their Christian initiation.38
The mystagogy of the celebration
1234 The meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized person.
1235 The sign of the cross, on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the redemption Christ won for us by his cross.
1236 The proclamation of the Word of God enlightens the candidates and the assembly with the revealed truth and elicits the response of faith, which is inseparable from Baptism. Indeed Baptism is "the sacrament of faith" in a particular way, since it is the sacramental entry into the life of faith.
1237 Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate. The celebrant then anoints him with the oil of catechumens, or lays his hands on him, and he explicitly renounces Satan. Thus prepared, he is able to confess the faith of the Church, to which he will be "entrusted" by Baptism.39
1238 The baptismal water is consecrated by a prayer of epiclesis (either at this moment or at the Easter Vigil). The Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be baptized in it may be "born of water and the Spirit."40
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.
1240 In the Latin Church this triple infusion is accompanied by the minister's words: "N., I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." In the Eastern liturgies the catechumen turns toward the East and the priest says: "The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit." At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the water and raises him up again.
1241 The anointing with sacred chrism, perfumed oil consecrated by the bishop, signifies the gift of the Holy Spirit to the newly baptized, who has become a Christian, that is, one "anointed" by the Holy Spirit, incorporated into Christ who is anointed priest, prophet, and king.41
1242 In the liturgy of the Eastern Churches, the post-baptismal anointing is the sacrament of Chrismation (Confirmation). In the Roman liturgy the post- baptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop Confirmation, which will as it were "confirm" and complete the baptismal anointing.
1243 The white garment symbolizes that the person baptized has "put on Christ,"42 has risen with Christ. The candle, lit from the Easter candle, signifies that Christ has enlightened the neophyte. In him the baptized are "the light of the world."43
The newly baptized is now, in the only Son, a child of God entitled to say the prayer of the children of God: "Our Father."
1244 First Holy Communion. Having become a child of God clothed with the wedding garment, the neophyte is admitted "to the marriage supper of the Lamb"44 and receives the food of the new life, the body and blood of Christ. The Eastern Churches maintain a lively awareness of the unity of Christian initiation by giving Holy Communion to all the newly baptized and confirmed, even little children, recalling the Lord's words: "Let the children come to me, do not hinder them."45 The Latin Church, which reserves admission to Holy Communion to those who have attained the age of reason, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the praying of the Our Father.
1245 The solemn blessing concludes the celebration of Baptism. At the Baptism of newborns the blessing of the mother occupies a special place.
IV. WHO CAN RECEIVE BAPTISM?
1246 "Every person not yet baptized and only such a person is able to be baptized."46
The Baptism of adults
1247 Since the beginning of the Church, adult Baptism is the common practice where the proclamation of the Gospel is still new. The catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist.
1248 The catechumenate, or formation of catechumens, aims at bringing their conversion and faith to maturity, in response to the divine initiative and in union with an ecclesial community. The catechumenate is to be "a formation in the whole Christian life . . . during which the disciples will be joined to Christ their teacher. The catechumens should be properly initiated into the mystery of salvation and the practice of the evangelical virtues, and they should be introduced into the life of faith, liturgy, and charity of the People of God by successive sacred rites."47
1249 Catechumens "are already joined to the Church, they are already of the household of Christ, and are quite frequently already living a life of faith, hope, and charity."48"With love and solicitude mother Church already embraces them as her own."49
The Baptism of infants
1250 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 God, to which all men are called.50 The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth.51
1251 Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them.52
1252 The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptized.53
Faith and Baptism
1253 Baptism is the sacrament of faith.54 But faith needs the community of believers. It is only within the faith of the Church that each of the faithful can believe. The faith required for Baptism is not a perfect and mature faith, but a beginning that is called to develop. The catechumen or the godparent is asked: "What do you ask of God's Church?" The response is: "Faith!"
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.
1255 For the grace of Baptism to unfold, the parents' help is important. So too is the role of the godfather and godmother, who must be firm believers, able and ready to help the newly baptized - child or adult on the road of Christian life.55 Their task is a truly ecclesial function (officium).56 The whole ecclesial community bears some responsibility for the development and safeguarding of the grace given at Baptism.
V. WHO CAN BAPTIZE?
1256 The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon.57 In case of necessity, anyone, even a non-baptized person, with the required intention, can baptize58 , 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.59
VI. THE NECESSITY OF BAPTISM
1257 The Lord himself affirms that Baptism is necessary for salvation.60 He also commands his disciples to proclaim the Gospel to all nations and to baptize them.61Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.62 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.
1258 The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.
1259 For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament.
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."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.
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,"64 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.
VII. THE GRACE OF BAPTISM
1262 The different effects of Baptism are signified by the perceptible elements of the sacramental rite. Immersion in water symbolizes not only death and purification, but also regeneration and renewal. Thus the two principal effects are purification from sins and new birth in the Holy Spirit.65
For the forgiveness of sins . . .
1263 By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin.66 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.
1264 Yet certain temporal consequences of sin remain in the baptized, such as suffering, illness, death, and such frailties inherent in life as weaknesses of character, and so on, as well as an inclination to sin that Tradition calls concupiscence, or metaphorically, "the tinder for sin" (fomes peccati); since concupiscence "is left for us to wrestle with, it cannot harm those who do not consent but manfully resist it by the grace of Jesus Christ."67 Indeed, "an athlete is not crowned unless he competes according to the rules."68
"A new creature"
1265 Baptism not only purifies from all sins, but also makes the neophyte "a new creature," an adopted son of God, who has become a "partaker of the divine nature,"69member of Christ and co-heir with him,70 and a temple of the Holy Spirit.71
1266 The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:
- enabling them to believe in God, to hope in him, and to love him through the theological virtues;
- giving them the power to live and act under the prompting of the Holy Spirit through the gifts of the Holy Spirit;
- allowing them to grow in goodness through the moral virtues.
Thus the whole organism of the Christian's supernatural life has its roots in Baptism.

Incorporated into the Church, the Body of Christ
1267 Baptism makes us members of the Body of Christ: "Therefore . . . we are members one of another."72 Baptism incorporates us into the Church. From the baptismal fonts is born the one People of God of the New Covenant, which transcends all the natural or human limits of nations, cultures, races, and sexes: "For by one Spirit we were all baptized into one body."73
1268 The baptized have become "living stones" to be "built into a spiritual house, to be a holy priesthood."74 By Baptism they share in the priesthood of Christ, in his prophetic and royal mission. They are "a chosen race, a royal priesthood, a holy nation, God's own people, that [they] may declare the wonderful deeds of him who called [them] out of darkness into his marvelous light."75 Baptism gives a share in the common priesthood of all believers.
1269 Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us.76 From now on, he is called to be subject to others, to serve them in the communion of the Church, and to "obey and submit" to the Church's leaders,77 holding them in respect and affection.78 Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys rights within the Church: to receive the sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church.79
1270 "Reborn as sons of God, [the baptized] must profess before men the faith they have received from God through the Church" and participate in the apostolic and missionary activity of the People of God.80
The sacramental bond of the unity of Christians
1271 Baptism constitutes the foundation of communion among all Christians, including those who are not yet in full communion with the Catholic Church: "For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church. Justified by faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church."81"Baptism therefore constitutes the sacramental bond of unity existing among all who through it are reborn."82
An indelible spiritual mark . . .
1272 Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation.83 Given once for all, Baptism cannot be repeated.
1273 Incorporated into the Church by Baptism, the faithful have received the sacramental character that consecrates them for Christian religious worship.84 The baptismal seal enables and commits Christians to serve God by a vital participation in the holy liturgy of the Church and to exercise their baptismal priesthood by the witness of holy lives and practical charity.85
1274 The Holy Spirit has marked us with the seal of the Lord ("Dominicus character") "for the day of redemption."86 "Baptism indeed is the seal of eternal life."87 The faithful Christian who has "kept the seal" until the end, remaining faithful to the demands of his Baptism, will be able to depart this life "marked with the sign of faith,"88 with his baptismal faith, in expectation of the blessed vision of God - the consummation of faith - and in the hope of resurrection.
IN BRIEF
1275 Christian initiation is accomplished by three sacraments together: Baptism which is the beginning of new life; Confirmation which is its strengthening; and the Eucharist which nourishes the disciple with Christ's Body and Blood for his transformation in Christ.
1276 "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" (Mt 28:19-20).
1277 Baptism is birth into the new life in Christ. In accordance with the Lord's will, it is necessary for salvation, as is the Church herself, which we enter by Baptism.
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.
1279 The fruit of Baptism, or baptismal grace, is a rich reality that includes forgiveness of original sin and all personal sins, birth into the new life by which man becomes an adoptive son of the Father, a member of Christ and a temple of the Holy Spirit. By this very fact the person baptized is incorporated into the Church, the Body of Christ, and made a sharer in the priesthood of Christ.
1280 Baptism imprints on the soul an indelible spiritual sign, the character, which consecrates the baptized person for Christian worship. Because of the character Baptism cannot be repeated (cf. DS 1609 and DS 1624).
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).
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.
1283 With respect to children who have died without Baptism, the liturgy of the Church invites us to trust in God's mercy and to pray for their salvation.



1284 In case of necessity, any person can baptize provided that he have the intention of doing that which the Church does and provided that he pours water on the candidate's head while saying: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit."
CATECHISM OF THE CATHOLIC CHURCH