The new Christian has access to all of the spiritual benefits of the in-Christ relationship Eph. As a son or daughter of God within that sacred environment, the Christian prays to the heavenly Father for his or her personal needs by means of prayer see Acts , 24; cf.
Those corruptions invalidate a baptism and make it of none effect. In genuine faith, he should submit to the command in the proper way. Infants have neither the need nor the ability to respond to the gospel of Christ.
The same would be true for young children too young or immature to understand their accountability to the plan of salvation. It is a tender thing to observe young children who want to please God. But many times, their desire precedes their understanding and accountability for personal sin. If an adult concludes that they need to be re-baptized because they were baptized as an infant or as a sincere but immature child, we would encourage them to be immersed in faith and obedience.
Thus, they can be assured of the forgiveness of their sins. Their decision will bring peace of mind and confidence by knowing they are obeying God from the heart with full understanding. True baptism pictures the burial and resurrection of Jesus Christ.
A person who has taken a second baptism has done wrong. Whoever has done wrong, has the opportunity to confess the deeds to God and to ask for His forgiveness. And God forgives those who repent and believe that Jesus has reconciled all the sins of all people. Show Navigation Hide Navigation. The person has already been marked out as part of Christ's flock; has already been made part of the Mystical Body of Christ.
A second baptism has no effect on that:. 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. No penalty or censure is attached by the Church to conferring or receiving a second baptism inadvertently or otherwise ; however, the importance the Church places on baptizing only once can be seen in their instructions in the Code of Canon Law to priests on baptizing those who might possibly have been baptized before including in another Christian community whose baptism is recognized as valid :.
If there is a doubt whether a person has been baptized or whether baptism was conferred validly and the doubt remains after a serious investigation, baptism is to be conferred conditionally. Those baptized in a non-Catholic ecclesial community must not be baptized conditionally unless, after an examination of the matter and the form of the words used in the conferral of baptism and a consideration of the intention of the baptized adult and the minister of the baptism, a serious reason exists to doubt the validity of the baptism.
They have to understand what's going on and why. Canon An abandoned infant or a foundling is to be baptized unless after diligent investigation the baptism of the infant is established. This is something the Church takes quite seriously, even though it doesn't penalize for it. To make it easier to discover whether someone has been baptized, the Church requires priests who baptize to make a record of the fact in the permanent parish record:.
The parish priest of the place in which the baptism was conferred must carefully and without delay record in the register of baptism the names of the baptised, the minister, the parents, the sponsors and, if there were such, the witnesses, and the place and date of baptism.
He must also enter the date and place of birth. A diocesan bishop is to take care that the acts and documents of the archives of cathedral, collegiate, parochial, and other churches in his territory are also diligently preserved and that inventories or catalogs are made in duplicate, one of which is to be preserved in the archive of the church and the other in the diocesan archive.
Thus, even if the pastor doesn't know whether someone has been baptized, he needs to at least ask where they grew up—the chancery office administrative division of the diocese including that city or town will have a record of any such person being baptized. In your example, Susie's second baptism would, as others have already explained, be invalid. Since neither she nor the priest knew about her previous baptism, the invalid baptism would not constitute a sin.
Nevertheless, there's a problem for Susie: An invalid baptism does not remit sins. Any mortal sins that she committed after her first valid baptism and before the second invalid one would have to be confessed in order to obtain the forgiveness that she thought she already had from the second baptism.
Moreover, in addition to what has been said above, do not forget to add to the introductory premise the scriptural answer to justify Canon Law for both the Orthodox and Catholic Churches : … 4 There is one body and one Spirit, just as also you were called in one hope of your calling; 5 one Lord, one faith, one baptism , 6 one God and Father of all who is over all and through all and in all.
Furthermore, a fundamental truth of the original "One Holy Catholic and Apostolic Church", in order to unify the Church and dispel heresies and contradictions to the true Logos of God, can be referred to the acknowledgement of Holy Baptism in the Nicene-Constantinopolitan Creed A. We acknowledge one Baptism for the remission of sins , we expect the Resurrection of the dead, and life of the ages to come.
Another individual in a response comment indicated that "there is no definitive interpretation, but the consequences of a second baptism are a matter of convention rather than serious theology; so it is no big deal".
Nevertheless, by the above premise, this statement is a contradiction to Holy Scripture and to the original and true form of the Christian Church, and therefore cannot be true. By direct example, Protestantism continues to re-define original Christian dogma and alters original Church doctrine by individual interpretation, which is dangerous in its acceptance of origin and assumption by man's fallibility.
Additionally, in his forward to R. Packer observes that Protestant theologians are in conflict about biblical interpretation. To illustrate the diversity of biblical interpretations, William Yarchin 2 pictures a shelf full of religious books saying different things, but all claiming to be faithful interpretations of the Bible.
The original Christian Church defined by Orthodoxy is pre-demoninational by definition, is not differentiable into alternate sub-forms and therefore cannot be placed in the subspace of churches that defy the origins of the incorruptible Body of Christ , and that consequently re-define Church dogma.
Most people desire to be baptized again after they turned from the Lord but then came back to him. While their motivation is certainly right, the Bible does not instruct us to be baptized again every time we backslide but repent. Communion is the right sacrament to partake of after we have repented and turned back to the Lord. The only scenario where I personally would feel comfortable baptizing someone for a second time would be if there was evidence of them not being saved during their first water baptism.
Life is messy. Oftentimes people think they are saved, but then they reject God and prove that they were never really saved to begin with. God in his mercy, however, often genuinely saves people like this later. There life truly changes this time, and thus they realize they are now actually saved for the first time.
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