Which Baptism is the "One Baptism?"

102. Within the hope that the Church bears for the whole of humanity and wants to proclaim afresh to the world of today, is there a hope for the salvation of infants who die without Baptism? We have carefully re-considered this complex question, with gratitude and respect for the responses that have been given through the history of the Church, but also with an awareness that it falls to us to give a coherent response for today. Reflecting within the one tradition of faith that unites the Church through the ages, and relying utterly on the guidance of the Holy Spirit whom Jesus promised would lead his followers “into all the truth” (Jn 16:13), we have sought to read the signs of the times and to interpret them in the light of the Gospel. Our conclusion is that the many factors that we have considered above give serious theological and liturgical grounds for hope that unbaptised infants who die will be saved and enjoy the Beatific Vision. We emphasise that these are reasons for prayerful , rather than grounds for sure knowledge. There is much that simply has not been revealed to us (cf. Jn 16:12). We live by faith and hope in the God of mercy and love who has been revealed to us in Christ, and the Spirit moves us to pray in constant thankfulness and joy (cf. 1 Thess 5:18).

Baptism consists of matter and form.

Here is one view of the origin of baptism from a Protestant source:

1. The Israelites' “baptism” into Moses

Here we see the express relationship of water Baptism to salvation and also the foundation of the required appeal and "heart" behind the Baptism. When we baptise in the name of the "Father Son and the Holy Ghost" we are making this appeal. Baptism requires not only water, but the words "Father Son and the Holy Ghost" and the intention of baptising. Catholics don't believe we are save by water alone. In Catholic theology all three of these things are necessary for a valid Baptism (water, words and intention). We think this passage outlines the necessity of water and of the appeal. When the eunuchs were traveling along the road and Philip evangelized them, one of them said

4. The baptism which John preached

41. Therefore, besides the theory of Limbo (which remains a possible theological opinion), there can be other ways to integrate and safeguard the principles of the faith grounded in Scripture: the creation of the human being in Christ and his vocation to communion with God; the universal salvific will of God; the transmission and the consequences of original sin; the necessity of grace in order to enter into the Kingdom of God and attain the vision of God; the uniqueness and universality of the saving mediation of Christ Jesus; and the necessity of Baptism for salvation. These other ways are not achieved by modifying the principles of the faith, or by elaborating hypothetical theories; rather, they seek an integration and coherent reconciliation of the principles of the faith under the guidance of the ecclesial magisterium, by giving more weight to God's universal salvific will and to solidarity in Christ (cf. 22) in order to account for the hope that infants dying without Baptism could enjoy eternal life in the beatific vision. In keeping with a methodological principle that what is less known must be investigated by way of what is better known, it appears that the point of departure for considering the destiny of these children should be the salvific will of God, the mediation of Christ and the gift of the Holy Spirit, and a consideration of the condition of children who receive Baptism and are saved through the action of the Church in the name of Christ. The destiny of unbaptised infants remains, however, a limit-case as regards theological inquiry: theologians should keep in mind the apophatic perspective of the Greek Fathers.

Baptism was the way in which people showedthat they believed in Jesus and his teaching.
This excludes all infant baptism, the highest and chiefabomination of the pope.

7. Baptism in water in the name of Jesus

Even more extraordinary is the outburst of Manz’s accuser, Ulrich Zwingli, one of the leading Swiss Reformers. Speaking at the trial of Anabaptist Manz, Zwingli shouted: “Let him who talks about going under [the water by immersion] go under.” What seemed to be poetic justice was carried out literally by the local authorities who condemned Felix Manz to death by drowning.

The message of belief, followed by baptism, is at the heart of the New Testament.

Baptism is the second biggest sacrament known to Christian religions.

It should also be noted that since “infant baptism” is indeed of no value, since an infant has no sins to remit, infants are not really baptized but simply get wet. The Scriptures give no reason for confidence for anyone who would rely on their “baptism” as an infant. Such persons ought to consider the Scriptures discussed in this lesson and be immersed in water for the remission of their sin.

Today, many churches sprinkle infants on the head and call it baptism.

No wonder Jesus regarded baptism as being so important.

Answer: This argument attempts to make a firm distinction between the natures of the baptisms of John and Jesus (Luke 3:16, Acts 1:5). This argument would perhaps have merit if it were not for Paul’s discussion with some of John’s disciples in Acts 19:1-6: