The Catholic church doesn’t look at infant baptism the same as it does baptism as a sign of salvation. Its equal in Baptist and other protestant churches (like the non-denominational church I attend) would be an infant dedication ceremony.
Once, again, you are wrong.
And, BTW, they dedicate themselves to a ‘religion’, not to GOD!
When one dedicates himself to God, he listens/obeys God’s Word ALONE.
I always thought that infant baptism was a covenant that the parents make to raise a child iin a Christian home. Confirmation is when the child accepts the baptism.
In Scripture forgiveness of obtained by the kind of faith which baptism expresses, (Rm. 10:43; 15:7-9; Eph. 1:13) and thus baptism can be confessing with thy body that Jesus is Lord, as Rm. 10:9,10 teaches as regards confessing with the mouth.
Rome teaches that the operation of the sacraments, including baptism, produce their effects ex opere operato [by the act itself], and therefore by baptism an infant is regenerated and thus justified.
CCC 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.
Rome actually allows for salvation by pure unmerited grace in her baptism by desire, obtained through perfect contrition (contritio caritate perfecta, which, works ex opere operantis: Catholic Encyclopedia>Sanctifying Grace), but which is something that some in her Traditional sects disagree with.
If the contrition be perfect (contritio caritate perfecta), then active justification results, that is, the soul is immediately placed in the state of grace even before the reception of the sacrament of baptism or penance, though not without the desire for the sacrament (votum sacramenti). If, on the other hand, the contrition be only an imperfect one (attritio), then the sanctifying grace can only be imparted by the actual reception of the sacrament (cf. Trent, Sess. VI, cc. iv and xiv). Catholic Encyclopedia> Sanctifying Grace
Purely unmerited justification is understood as referring to the call of God in His prevenient grace, in which
“without any merits existing on their parts, they are called; that so they, who by sins were alienated from God, may be disposed through His quickening and assisting grace, to convert themselves to their own justification, by freely assenting to and co-operating with that said grace.” (Trent, Cp. V.)
And which justification of the impious is gained via baptism of sprinkling of water, typically as an infant, with formal justification being on the basis of an actual interior righteousness:
“the instrumental cause [of justification] is the sacrament of baptism, which is the sacrament of faith, without which (faith) no man was ever justified;..
For, although no one can be just, but he to whom the merits of the Passion of our Lord Jesus Christ are communicated, yet is this done in the said justification of the impious, when by the merit of that same most holy Passion, the charity of God is poured forth, by the Holy Spirit, in the hearts of those that are justified, and is inherent therein: whence, man, through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the remission of sins, all these (gifts) infused at once, faith, hope, and charity.” (Trent, Cp. VII)
“by reason of a perfect act of charity elicited by a well disposed sinner, or by virtue of the Sacrament either of Baptism or of Penance” (the latter of which can be appropriated by proxy), the justified are “really made just [righteous], and not merely declared or reputed so.” (Catholic Encyclopedia>Salvation>Baptism)
Thus Abraham and all others must have been regenerated when God declared them righteous, versus faith being counted for righteousness, and whose life then confirmed this faith by works.
Then, via the sacramental system, grace is dispensed from Rome’s infinite Treasury of merit, that of Christ and of the excess merit of saints, and by cooperating with such the saved Catholic is “accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life. (Trent, Cp XVI. http://history.hanover.edu/early/trent/ct06.html)
Although the sinner is justified by the justice of Christ, inasmuch as the Redeemer has merited for him the grace of justification (causa meritoria), nevertheless he is formally justified and made holy by his own personal justice and holiness (causa formalis). (Catholic Encyclopedia> Sanctifying Grace)
“Moved by the Holy Spirit, we can merit for ourselves and for others the graces needed for our sanctification and for the attainment of eternal life (Catechism of the Catholic church, Part 3,
Life in Christ, Merit, 2010)
Canon 32 teaches, If anyone says that the one justified by the good works that he performs by the grace of God does not truly merit eternal life, and in case he dies in grace, the attainment of eternal life itself, let him be anathema.
As the RC gospel means that by God’s grace one becomes actually perfect enough to be with God, then except for canonized saints who attained this state, the RC salvation process includes an indefinite time in purgatory, but in which system the Church helps by granting indulgences out of the aforesaid Treasury of merit, which provides the contrite supplicant with the means of paying the debt owed for his sin, which otherwise
“must be expiated [atoned, be compensated] either on this earth through the sorrows, miseries and calamities of this life and above all through death, or else in the life beyond through fire and torments or ‘purifying’ punishments. (Indulgentiarum Doctrina; cp. 1. 1967)
CCC 1023: Those who die in God’s grace and friendship and are perfectly purified live for ever with Christ...(provided they were not in need of purification when they died . . or, if they then did need or will need some purification, when they have been purified after death...) http://www.vatican.va/archive/ccc_css/archive/catechism/p123a12.htm
And which plan also and very predominately features help thru a Queen of Heaven, one promotion for which states, “We were condemned through the fault of one woman; we are saved through the merits of another woman. Just as Eve was the root of death for everyone, so Mary was the source of life for everyone. (Ten Series of Meditations on the Mystery of the Rosary, by John Ferraro, Nihil Obstat and the Imprimatur)
But while Trent emphasized works meriting eternal life, even if they did not mean earn, while yet requiring one become perfect enough to see God, which they must presume the “good thief’ had attained while for other this could take centuries, in seeking common ground with Lutherans, a carefully worded statements were worked out which states,
4.3 Justification by Faith and through Grace
25.We confess together that sinners are justified by faith in the saving action of God in Christ. By the action of the Holy Spirit in baptism, they are granted the gift of salvation, which lays the basis for the whole Christian life. They place their trust in God’s gracious promise by justifying faith, which includes hope in God and love for him. Such a faith is active in love and thus the Christian cannot and should not remain without works. But whatever in the justified precedes or follows the free gift of faith is neither the basis of justification nor merits it.
38.According to Catholic understanding, good works, made possible by grace and the working of the Holy Spirit, contribute to growth in grace, so that the righteousness that comes from God is preserved and communion with Christ is deepened. When Catholics affirm the “meritorious” character of good works, they wish to say that, according to the biblical witness, a reward in heaven is promised to these works. Their intention is to emphasize the responsibility of persons for their actions, not to contest the character of those works as gifts, or far less to deny that justification always remains the unmerited gift of grace.
“Catholics ..teach as do Lutherans, that nothing prior to the free gift of faith merits justification and that all of God’s saving gifts come through Christ alone” (USA, no. 105).
Catholic doctrine knows itself to be at one with the Protestant concern in emphasizing that the renewal of the human being does not ‘contribute’ to justification, and is certainly not a contribution to which he could make any appeal before God.
“But the Council excludes the possibility of earning grace - that is, justification - (can. 2; DS 1552) and bases the earning or merit of eternal life on the gift of grace itself, through membership in Christ (can. 32: DS 1582). Good works are ‘merits’ as a gift.
JOINT DECLARATION ON THE DOCTRINE OF JUSTIFICATION by the Lutheran World Federation and the Catholic Church http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_31101999_cath-luth-joint-declaration_en.html