Changes

The [[Council of Trent]] made clear the Catholic position on the sacraments including infant baptism by condemning with ''[[anathema]]'' the proposition that ''the sacraments have no power to bestow grace and that faith alone suffices''.<ref>[http://www.clerus.org/bibliaclerusonline/en/dxa.htm The Council of Trent. Seventh Session. First Decree and Canons. On the Sacraments. <nowiki>[Denzinger EN 1583]</nowiki> (clerus.org)]</ref>

The [[Council of Trent]] made clear the Catholic position on the sacraments including infant baptism by condemning with ''[[anathema]]'' the proposition that ''the sacraments have no power to bestow grace and that faith alone suffices''.<ref>[http://www.clerus.org/bibliaclerusonline/en/dxa.htm The Council of Trent. Seventh Session. First Decree and Canons. On the Sacraments. <nowiki>[Denzinger EN 1583]</nowiki> (clerus.org)]</ref>

If faith is act of righteousness <ref>1 John 3:7; James 2:20-26; Romans chapter 4.</ref> exercised by the believer in obedience to Christ's command "have faith in God",<ref>Mark 11:22.</ref> and obedience to his commandment "believe also in me",<ref>John 14:1</ref> and if the "gift of repentance"<ref>Acts 11:18</ref> is exercised according to Peter's command to "Repent, and be baptized every one of you",<ref>Acts 2:38</ref> and "with the mouth confession is made unto salvation",<ref>Romans 10:10b</ref> then faith and repentance are also works, something which men do, even if only in their hearts,<ref>Compare the [[good thief]] on the cross, who only had faith in Jesus, but acted by explicitly professing his faith, an act that was followed by the promise of Christ, "Verily I say unto thee, To-day shalt thou be with me in paradise." Jesus did not say this to him before he made his act of faith. Luke 23:39-43. Proponents of credobaptism emphasize that this man was not baptized but was saved, demonstrating that faith not baptism saves. Catholic theology sees in this an evidence for "baptism of desire" in which the souls of those who are deprived of all opportunity to avail themselves of the ordinary means of entering the kingdom of God through salvation by water baptism commanded by Christ Jesus in John 3:5 are not deprived of salvation by extraordinary means provided by the Father through Christ, whose Spirit knows the hearts of men. Romans 2:12-16; 1&nbsp;John 3:23; 1&nbsp;Corinthians 2:9-16; Hebrews 4:12-13.</ref> and man is saved by the work of faith and repentance unto salvation. But it is not a work of man, but the work of God.<ref>Philippians 2:13.</ref> On the basis of this concurrence of belief in the enabling work of God in the souls of mankind, those theologians engaged in interfaith dialogue seek common ground for unity among Christians by means of clarification of meanings and definitions of terms that may differ superficially in speech but not in the substance of their genuine [[semantics|semantical content]], in a spirit of honest ecumenism, even while many remain cautious and alert against the danger of [[syncretism]] by any suggestion of compromise with the purity of the Gospel and the context of the whole of the teaching of the Bible. Sincere Christian believers are very careful of [[specious reasoning]] which appeals to [[Cafeteria Christianity#Proof texts|proof texts]] to promote a doctrine which deviates from the whole context of the Bible. Like the Beroeans of Acts 17:10-12.

If faith is an act of righteousness <ref>1 John 3:7; James 2:20-26; Romans chapter 4.</ref> exercised by the believer in obedience to Christ's command "have faith in God",<ref>Mark 11:22.</ref> and obedience to his commandment "believe also in me",<ref>John 14:1</ref> and if the "gift of repentance"<ref>Acts 11:18</ref> is exercised according to Peter's command to "Repent, and be baptized every one of you",<ref>Acts 2:38</ref> and "with the mouth confession is made unto salvation",<ref>Romans 10:10b</ref> then faith and repentance are also works, something which men do, even if only in their hearts,<ref>Compare the [[good thief]] on the cross, who only had faith in Jesus, but acted by explicitly professing his faith, an act that was followed by the promise of Christ, "Verily I say unto thee, To-day shalt thou be with me in paradise." Jesus did not say this to him before he made his act of faith. Luke 23:39-43. Proponents of credobaptism emphasize that this man was not baptized but was saved, demonstrating that faith not baptism saves. Catholic theology sees in this an evidence for "baptism of desire" in which the souls of those who are deprived of all opportunity to avail themselves of the ordinary means of entering the kingdom of God through salvation by water baptism commanded by Christ Jesus in John 3:5 are not deprived of salvation by extraordinary means provided by the Father through Christ, whose Spirit knows the hearts of men. Romans 2:12-16; 1&nbsp;John 3:23; 1&nbsp;Corinthians 2:9-16; Hebrews 4:12-13.</ref> and man is saved by the work of faith and repentance unto salvation. But it is not a work of man, but the work of God.<ref>Philippians 2:13.</ref> On the basis of this concurrence of belief in the enabling work of God in the souls of mankind, those theologians engaged in interfaith dialogue seek common ground for unity among Christians by means of clarification of meanings and definitions of terms that may differ superficially in speech but not in the substance of their genuine [[semantics|semantical content]], in a spirit of honest ecumenism, even while many remain cautious and alert against the danger of [[syncretism]] by any suggestion of compromise with the purity of the Gospel and the context of the whole of the teaching of the Bible. Sincere Christian believers are very careful of [[specious reasoning]] which appeals to [[Cafeteria Christianity#Proof texts|proof texts]] to promote a doctrine which deviates from the whole context of the Bible. Like the Beroeans of Acts 17:10-12.

==Where do unbaptized departed infants go?==

==Where do unbaptized departed infants go?==