神学主题的审查常引起争议，并被误解为婴儿灵薄狱的教义， 因为这涉及诸如「我未受洗的婴儿在地狱吗？」这样的问题。 The review of theological topics is controversial and is misunderstood as the doctrine of the limbo of infants, since this involves questions like, Is my unbaptized baby in hell?
很容易看出这会引发多么强烈的情感反应。 It is easy to see how emotional things can get.
此外，2007年媒体的炒作也无济于事，他们以「公教会在几个世纪后埋葬灵薄狱」这 样的标题来回应国际神学委员会的一份文件，名为《未受洗而死的婴儿得救的希望》。 Further, this is not at all helped by the media circus in 2007, which put forward headlines like Catholic Church Buries Limbo After Centuries in response to a document from the International Theological Commission called The Hope of Salvation for Infants Who Die Without Being Baptized.
在这段视频中，我想达成两件事：首先，展示教会训导权关于灵 薄狱的教导；其次，说明国际神学委员会的文件如何与此契合。 In this video, I want to accomplish two things: first, show what the teaching of the Magisterium of the Church is on the topic of limbo, and second, show how the document from the International Theological Commission fits into this.
在我们开始之前，有必要对国际神学委员会（简称ITC）的性质作一些澄清。ITC是由 一群神学家组成，他们通过进行某些研究来协助一个名为信理部（DDF）的训导机构。 Before we begin, it is important to make a few clarifications about the nature of the International Theological Commission, also known as the ITC. The ITC is a group of theologians who aid a magisterial body called the Dicastery for the Doctrine of the Faith, or DDF, by engaging in certain studies.
虽然ITC的神学家是由DDF的枢机部长挑选并经教宗批准的，但重要的是要注意， 他们无论是个人还是作为ITC成员集体，都对普通公教会信徒没有任何训导权威。 While the theologians of the ITC are chosen by the Cardinal Prefect of the DDF and then approved by the Pope, it is important to note that they, either individually or collectively in their role as members of the ITC, have absolutely no magisterial authority over ordinary Catholics.
ITC的文件不列入教会官方教导的登记，这些文件应根据其自 身内容来评判，就像我评判任何神学家或神学团体的著作一样。 The documents of the ITC do not enter into the register of official Church teaching, and these documents are to be judged on their own terms, just as I would judge the writings of any theologian or group of theologians.
无论如何，这些在本例中并不重要，因为我认为该 文件在实质上是正确的，尽管它相当令人困惑。 Anyways, this all doesn't really matter in this case since I think the document is substantially correct, although it is quite confusing.
但我希望在这段视频中澄清一些事情。 But I hope to clarify a few things in this video.
一如既往，我将通过陈述若干论题来进行，然后我们会解释每个论题。 As always, I will do this by stating a number of theses, and then we'll explain each thesis.
这里我有四个论题：1. 任何仅带原罪而死的灵魂都下到地狱。 Here I have four theses: 1. Any soul that dies with original sin alone descends into hell.
2. 仅带原罪下到地狱的灵魂，与带原罪和本罪的灵魂所受的惩罚不同。 2. The souls that descend into hell with original sin alone have diverse punishments from those with both original and actual sin.
3. 唯一能给予仅有原罪者恩典的普通途径是 洗礼圣事，这在通常情况下只能被殉道替代。 3. The only ordinary means that gives grace to those with original sin alone is the sacrament of baptism, which can only be substituted ordinarily by martyrdom.
4. 神可以以非常方式给予没有普通途径者成圣恩典；然而，虽然我们可以作出合理 判断，认为神会这样做，但我们不能确知祂一定会这样做，因为祂有不这样做的自由。 4. God can work extraordinarily in giving sanctifying grace to those without the ordinary means; yet while we can make a probable judgment that God would, we cannot certainly know that He will, since He is free not to.
在我们继续之前，请记得点赞和订阅，如果你愿意支持我的工作，请考虑 在patreon.com/militantomist成为赞助者。 Before we continue, remember to like and subscribe, and if you would like to help support my work, please consider becoming a patron at patreon.com/militantomist.
第一个论题是最重要的，也是教义性的：原罪包含 某种紊乱，并缺乏引导我们归向神的成圣恩典。 The first thesis is the most important and is dogmatic: original sin includes some sort of disorder and a privation of the sanctifying grace which orders us towards God.
现在，为了获得真福直观——也就是为了上天堂——我们需要成圣恩典。 Now, in order to have the beatific vision—that is, in order to go to heaven—we need sanctifying grace.
所以，必然地，任何没有成圣恩典的人，无论仅 有原罪或既有原罪又有本罪，都会下到地狱。 So, necessarily, anyone who does not have sanctifying grace, whether with only original sin or with both original sin and actual sin, will descend into hell.
这在两个大公会议上重复过：里昂第二次会议和佛罗伦萨会议，它们声明：「我 们定义，那些在现行致死的罪或仅有原罪中离世者的灵魂，直接下到地狱。」 This is repeated at two ecumenical councils: the Second Council of Lyon and the Council of Florence, which state, We define that the souls of those who depart this life in actual mortal sin or in original sin alone go straightway to hell.
IPC文件支持这一点，当它声明「原罪的惩罚是失去真福直 观」的断言时，这是由英诺森三世制定的，属于信仰的范畴。 This is supported by the IPC document when it states that the affirmation that the punishment for original sin is the loss of the beatific vision, formulated by Innocent III, pertains to the faith.
原罪本身就是获得真福直观的障碍。 Original sin is of itself an impediment to the beatific vision.
为了净化原罪并提升到与神的共融，恩典是必要的，好能进入永生并享受神的显现。 Grace is necessary in order to be purified of original sin and to be raised to communion with God, so as to be able to enter into eternal life and to enjoy the vision of God.
此外，原罪意味着与基督分离的状态，这排除了那 些在这种状态下死去的人获得神显现的可能性。 Further, Original sin implies a state of separation from Christ and that excludes the possibility of the vision of God for those who die in that state.
此外，婴儿若不被救赎恩典从原罪中释放，就不能进入神的国。 Further, infants will not enter the Kingdom of God without being freed from original sin by redemptive grace.
此时，有人可能会感到困惑并反对未受洗婴儿下地狱的观点。 At this point, someone might be confused and object to the idea that unbaptized infants go to hell.
然而重要的是要注意，我们所说的灵薄狱是指地狱的一部分，这是第二个论题所涉及的。 Yet it is important to note that by limbo, we refer to a part of hell, which the second thesis concerns.
我们所说的地狱，是指包含那些有失落之痛的人的地方。 By hell, we refer to the place which contains those with the pain of loss.
失落之痛仅指失去真福直观。 The pain of loss simply refers to the loss of the beatific vision.
所以，凡处于永久且不可逆转地失去真福直观状态的人，严格来说就是在地狱。 So, where there are those in a state of permanently and irrevocably having the loss of the beatific vision, that person is technically in hell.
所以当我们谈到灵薄狱时，就是在谈论地狱的一部分。 So when we speak of limbo, we speak of a part of hell.
这在里昂第二次会议和佛罗伦萨会议引文的其余部分中有所反映，也 是第二个论题的主题：「我们也定义，那些在现行致死的罪或仅有原 罪中离世者的灵魂，直接下到地狱，但要受不同种类的惩罚。」 This is reflected in the remainder of the quote from the Second Council of Lyon and Florence and is the subject of the second thesis: We define also that the souls of those who depart this life in actual mortal sin or in original sin alone go straightway to hell, but to undergo punishments of different kinds.
这些文件所指的不同种类的惩罚是什么？ What are these punishments of different kinds that are referred to in these documents?
这是神学家们争论的事情，但基本上有四种观点。 This is something debated among theologians, but there are basically four views.
地狱有两种惩罚：失落之痛，即失去真福直观；感 官之痛，即我们从地狱之火感受到的敏感痛苦。 There are two types of punishment in hell: the pain of loss, which is the loss of the vision, and the pain of sense, which is the sensitive pain we feel from the fires of hell.
此外，从失落之痛中产生良心的虫，就是我们内心 感受到的痛苦，因为我们本可以得到天堂却没有。 Further, from the pain of loss flows the worm of conscience, which is the interior affliction we feel from the fact that we could have gained heaven but did not.
所以有三种可能的观点。 So there are three possible views.
此外，有人也说婴儿有自然的福乐，这允许第四种可能的观点。 Further, some also say that the infants have natural beatitude, allowing for a fourth possible view.
首先，奥古斯丁派断言婴儿既有感官之痛也有失落之痛，并伴有内心的痛苦。 First, the Augustinians affirm that infants had both the pain of sense and the pain of loss, with the concomitant interior affliction.
然而，按照圣奥古斯丁的术语，他们说这种痛苦是所有痛苦中最轻的。 Yet, following St. Augustine's terminology, they say that this pain is the lightest of all.
重要的是要记住，在整个詹森主义争论中，奥古斯丁的立场由亨 利·诺里斯枢机主教捍卫，他的正统性得到多位教宗的维护。 It is important to remember that throughout the Jansenist controversy, the Augustinian position was defended by Cardinal Henry Norris, and his orthodoxy was defended by a number of popes.
此外，在詹森主义争论前后，有一长串著名的神学家持有这一立场。 Further, there is a long list of prominent theologians before and after the Jansenist controversy who held to this position.
因此，这在今天的公教会内仍是一个合法的立场。 Thus, this is a lawful position to hold within the Catholic Church to this day.
IPC文件甚至反映了这一点，说：「在此期间，保禄三世、本笃十四世和克勉十三世教宗 捍卫了公教徒教授奥古斯丁严厉观点的权利，即仅带原罪而死的婴儿被定罪，并受到地狱之 火永恒的折磨，尽管与因致死罪而受罚的成年人所受的痛苦相比，这种痛苦是最轻的。」 The IPC document even reflects this, saying, During this period, the Popes Paul III, Benedict XIV, and Clement XIII defended the right of Catholics to teach Augustine's stern view that infants dying with original sin alone are damned and punished with the perpetual torment of the fire of hell, though with the mildest pain compared with those suffered by adults who are punished for their mortal sins.
其次，圣罗伯特·白敏随伦巴德否认婴儿有感官之 痛，但肯定他们有随失落之痛而来的内心痛苦。 Second, St. Robert Bellarmine, following Lombard, denies the pain of sense for infants but affirms that they have interior affliction following the pain of loss.
尽管圣白敏最大的贡献是他反对卡塔里努斯所阐述的自然福乐，我们稍后会讨论。 Although St. Bellarmine's greatest contribution was his opposition to the natural beatitude as articulated by Catharinus, which we will go over in a minute.
第三，托马斯派跟随圣托马斯，肯定失落之痛的 存在，但否认这在他们的灵魂中引起内心痛苦。 Third, the Thomists, following St. Thomas, affirm that the pain of loss is present but deny that this causes interior affliction in their souls.
第四，卡塔里努斯还肯定灵薄狱中的婴儿有某种自然的福乐。 Fourth, Catharinus affirms, in addition, that there is some sort of natural beatitude for the infants in limbo.
这一立场最初被强烈反对，认为是伯拉纠派的错误，圣奥古斯丁也反对。 This position was initially opposed quite strongly as the error of the Pelagians, opposed by St. Augustine.
一些托马斯派认为灵薄狱中婴儿的幸福在实质上与假 定的自然福乐相同，以限定的意义肯定了这一点。 Some Thomists, considering that the happiness of the infants in limbo is materially identical to a supposed natural beatitude, affirmed it in a qualified sense.
其他人则认为，由于自然秩序的提升，没有超自然福 乐就没有正式的自然福乐，因此否定了这一论题。 Others, considering the fact that due to the elevation of the natural order, there is no formal natural beatitude without supernatural beatitude, denied the thesis.
这些立场在公教会内都是合法的。 Each of these positions is a lawful position to hold within the Catholic Church.
谈到婴儿所受的各种痛苦，这引出我们的第三个论题： 唯一能给予仅有原罪者恩典的普通途径是洗礼圣事。 When it comes to the diverse pains that infants suffer, this brings us to our third thesis: the only ordinary means that gives grace to those with original sin alone is the sacrament of baptism.
这一论题在教会的许多文本中得到坚实支持。 This thesis is solidly supported in very many texts from the Church.
佛罗伦萨会议声明：「关于儿童，确实，因为死亡的危险常常发生，除了洗礼圣事外，没有 其他补救办法能帮助他们，藉此他们从魔鬼的统治下被拯救出来，被接纳为神的儿女。」 The Council of Florence states, Regarding children, indeed, because of the danger of death, which can often take place, since no help can be brought to them by another remedy than through the sacrament of baptism, through which they are snatched from the dominion of the devil and adopted among the sons of God.
此外，代表教会最高权威传统的《罗马公教会教 理》声明，婴儿除了洗礼外没有其他得救途径。 Further, the Roman Catechism, which represents the tradition of the Church with the highest authority, states that infant children have no other means of salvation except baptism.
此外，庇护十二世声明：「如果我们迄今所说的是关于自然生命的保护 和关怀，那么对于新生婴儿藉洗礼所接受的超自然生命，更应如此。」 Further, Pius XII states, If what we have said up to now deals with the protection and care of natural life, it should hold all the more in regard to the supernatural life which the newly born infant receives with baptism.
在现今的救恩经济中，没有其他方法能将这生命传达给尚未有理 性能力的孩子；然而，死亡时的恩典状态对得救是绝对必要的。 In the present economy, there is no other way of communicating this life to the child who has not yet been a use of reason; but nevertheless, the state of grace at the moment of death is absolutely necessary for salvation.
没有它，就不可能获得超自然的幸福，神的真福直观。 Without it, it is not possible to attain supernatural happiness, the beatific vision of God.
一个爱的行为足以使成年人获得成圣恩典，弥补缺乏 洗礼，但未出生或新生的孩子在这方面是不可行的。 An act of love can suffice for an adult to obtain sanctifying grace and supply for the absence of baptism, but the unborn child or the newly born in this way is not open.
这是梵二大公会议后重复的。信理部在圣约翰保罗二世的权威下声明，教会藉其 教导和实践表明，除了洗礼，她不知道其他方法能确保儿童进入永恒的幸福。 This is something repeated after Vatican II. The CDF, with the authority of St. John Paul II, states that the Church has thus shown by her teaching and practice that she knows no other way apart from baptism for ensuring children's entry into eternal happiness.
然而，有人可能会反对说，正如成年人可以藉愿望的洗礼或 血的洗礼得救，婴儿也可以藉愿望的洗礼或血的洗礼得救。 Yet someone may object by saying that just as adults may be saved by baptism of desire or baptism of blood, so also may infants be saved by baptism of desire or baptism of blood.
第一个理论，愿望的洗礼，是著名的加耶唐理论。 The first theory, baptism of desire, is the famous theory of Cajetan.
简而言之，他认为父母的一个愿望行为足以为孩子施洗。 In short, he stated that an act of desire on the part of the parents suffices for the children.
然而，这一理论应从内在推理和权威两方面予以否定。 Yet this theory ought to be rejected both from intrinsic reasoning and from authority.
根据内在推理，愿望的洗礼之所以有效，是因为如果我们有 由爱形成的信心，并对罪有真正的痛悔，就有洗礼的效果。 On the basis of intrinsic reasoning, baptism of desire works by the fact that if we have faith formed by charity with true contrition for our sins, we have the effects of baptism.
说愿望的洗礼适用于他人是相当荒谬的。 To speak of a baptism of desire that applies to another person is quite ridiculous.
因此，ITC文件指出：「成人对洗礼的愿望行为很难归于儿童。」 Thus, the ITC document states, The adult's act of desire for baptism can hardly be attributed to the children.
从权威来看，我们看到许多明确或隐含地否定这一理论的例子。 From authority, we see a number of instances where this theory is rejected, whether explicitly or implicitly.
总的来说，1958年圣职部认为这些解决方案缺乏坚实基础而予以否定：「在某些 地方，出于所谓方便或礼仪性质的原因，出现了延迟授予洗礼的做法，这种做法受到 一些关于未受洗而死的婴儿永恒得救的意见的支持，但这些意见缺乏坚实的基础。」 In general, the Holy Office in 1958 rejected such solutions as lacking solid foundation: The practice has arisen in some places of delaying the conferring of baptism for so-called reasons of convenience or of a liturgical nature, a practice favored by some opinions lacking solid foundation concerning the eternal salvation of infants who die without baptism.
特别是，如果我们仔细查看上面可敬的庇护十二世的引文，我们会 看到这样的声明：「一个爱的行为足以使成年人获得成圣恩典，弥 补缺乏洗礼；但对未出生或新生的孩子，这条路是行不通的。」 In particular, if we look closer at the quotation from Venerable Pius XII above, we see the statement, An act of love can suffice for an adult to obtain sanctifying grace and supply for the absence of baptism; for the unborn child or for the newly born, this way is not open.
这里所描述的爱的行为足以，就是我们通常所说的愿望的洗礼，只是从不同的方面来看。 What is being described here by an act of love sufficing is actually what we generally label baptism of desire, just under a different aspect.
因为愿望的洗礼不仅需要对圣事的渴望，还需要信心、盼望和完美 痛悔的行为，可敬的庇护十二世的意思是要阻止这种观点被肯定。 Since baptism of desire requires not only a desire for the sacrament but also acts of faith, hope, and perfect contrition, Venerable Pius XII meant to shut off this opinion from being affirmed.
此外，神学家普遍否定加耶唐的观点，导致圣庇护五世教宗 将其从他的著作中删除，一些神学家甚至将其斥为异端。 Further, the theologians universally rejected the opinion of Cajetan, causing the opinion to be expunged from his works by Pope St. Pius V, some theologians even giving it the censure of heresy.
然而，另一个选择，血的洗礼，则是另一回事。 Yet the other option, baptism of blood, is a different story.
历史上，神学家们曾说婴儿可以殉道，从而获得血的洗礼。 The theologians historically have stated that infants can be martyred and thus have the baptism of blood.
其原因在于愿望的洗礼和血的洗礼之间的区别。 The reason for this is sought in the distinction between the baptism of desire and the baptism of blood.
如上所述，愿望的洗礼需要某种个人行为，而根据许多 神学家的说法，血的洗礼以圣事本身有效的方式运作。 The baptism of desire, as we stated above, requires some personal act, whereas the baptism of blood functions, according to many theologians, in a manner ex opere operato.
这一切引出我们的最后一个论题：神可以以非常方式给予没有普通途径者成圣恩典。 This all brings us to our last thesis: God can work extraordinarily in giving sanctifying grace to those without the ordinary means.
然而，虽然我们可以合理判断祂会这样做，但我们不 能确知祂一定会这样做，因为祂有不这样做的自由。 Yet while we can make a probable judgment that He would, we cannot certainly know that He will, since He is free not to.
这是20世纪神学对灵薄狱问题的主要贡献，并在ITC文件中有所反映。 This is the main contribution of 20th-century theology to the question of limbo and is reflected in the ITC document.
1950年代的神学手册《神圣神学大全》如此表述：「所有这些要 点适用于一般律法，但对于特殊情况，作为例外，神在祂完全的自由 中，可以以任何祂所愿的方式来帮助这些孩子，免得他们灭亡。」 It is stated thus by the Sacrae Theologiae Summa, a manual of theology from the 1950s: All these points apply to the general law, but for particular cases and by way of exception, God in His utter freedom can come to the aid of the children in any way He desires, lest they perish.
但我们对这些情况没有确切的知识。 But we do not have certain knowledge about these cases.
简单说来，我们只从启示中知道神的作为。 Simply put, we only know the works of God from revelation.
祂只向我们启示，祂必定拯救那些领受洗礼圣事或殉道的婴儿。 He has only revealed to us that He will certainly save those infants that are given the sacrament of baptism or are martyred.
祂没有启示任何其他婴儿得救的途径。 He has not revealed any other way whereby an infant can be saved.
然而我们必须承认，如果神愿意，祂完全可以给予婴儿非常的恩典， 使他们免受地狱的惩罚，但我们也必须承认，祂没有义务这样做。 Yet we must concede that if God wanted to, He could simply give an extraordinary grace to infants in order to save them from the punishments of hell, but we must concede that He is not bound to do such.
这在《公教会教理》和上述信理部1980年文件中有所反映。 信理部，《关于为儿童施洗》（1980年10月20日）。 This is reflected in the Catechism and in the 1980 CDF document mentioned above.
《公教会教理》说：「关于未受洗而死的儿童，公教会只能将他们 托付给神的怜悯，正如她在为他们举行的葬礼中所做的那样。」 The first states, 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.
的确，神渴望万人得救的大怜悯，以及耶稣对孩子们的温柔，使祂说「 让小孩子到我这里来，不要禁止他们」可10:14。< /foot>，让我们有希望相信，未受洗而死的孩子有得救的途径。 Indeed, the great mercy of God, who desires that all men be saved, and Jesus's tenderness towards the children, which caused Him to say, 'Let the children come to me; do not hinder them,' allow us to hope that there is a way of salvation for children who have died without baptism.
因此，公教会更迫切地呼吁，不要阻止小孩子藉圣洗的恩典来到基督面前。 All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy baptism.
第二个文件说：「公教会藉其教导和实践表明，除了洗 礼，她不知道其他方法能确保儿童进入永恒的幸福。」 The second states, The Church has thus shown by her teaching and practice that she knows no other way apart from baptism for ensuring children's entry into eternal happiness.
因此，她谨慎不忽视主所赐给她的使命，为所有能受洗的人提供水和灵的重生。 Accordingly, she takes care not to neglect the mission that the Lord has given her of providing rebirth of the water and the Spirit for all those who can be baptized.
至于未受洗而死的儿童，公教会只能将他们托付给神 的怜悯，正如她在为他们提供的葬礼中所做的那样。 As for children who die without baptism, the Church can only entrust them to God's mercy, as she does in the funeral rite provided for them.
我们必须从这个角度理解IPC文件中提出的灵薄狱理论的不幸措辞。 It is in this light that we must understand the unfortunate language of the theory of limbo that is presented in the IPC document.
IPC文件并不试图否认那些仅有原罪的婴儿下到地狱，也不试图肯定除了洗礼圣事外 ，还有什么普遍或普通的安排使他们得救，而只是说我们不能排除神以非常方式使他们 得救的可能性，这当然是可能的，甚至在大公会议前的神学家们也肯定了这一点。 The IPC document does not seek to deny that those infants with original sin alone descend to hell or to affirm that there is some general or ordinary dispensation for their salvation apart from the sacrament of baptism, but simply that we cannot exclude the possibility of God working in an extraordinary manner for their salvation, which of course is possible and is even affirmed by pre-conciliar theologians.
然而，我们也必须同样明确地指出，声称我们有任何确切的知识 ，认为神必定以这种非常方式行事，这是完全不合法的，因为神 有给予或不给予恩典的自由，而且在这一点上缺乏神的启示。 Yet we must be equally clear that it is completely and utterly illicit to state that we have any sort of definitive knowledge that God will work in this extraordinary way due to the freedom of God to give or to not give grace and the lack of divine revelation on this point.
因此，那些自称拒绝灵薄狱，然后断言神必定或必须藉其他普通途径拯救未受洗婴 儿的人，完全是错误的，甚至是在与他们徒然试图引用为自己辩护的文件作对。 Thus, those who frame themselves as rejecting limbo and then affirming that God will or must save the unbaptized infants by some other ordinary means are completely and utterly wrong, even fighting against the very document that they vainly attempt to quote in their own defense.
ITC文件明确肯定了这一点，当它说：「公教会不知道除 了洗礼外，还有其他什么方法能确实使小孩子获得永生。」 This is something explicitly affirmed by the ITC document when it states, The Church does not know of any other means besides baptism which would certainly give little children access to eternal life.
在我们继续之前，重要的是要注意，这是ITC文件在更严格方向上提出的观点之 一，因为我们确实知道，殉道的婴儿获得了血的洗礼，正如神学家们所肯定的。 It is important to note here, before we continue, that this is one of the points that the ITC document airs in a more rigid direction, since we do know that infants who are martyred are given the baptism of blood, as the theologians affirm.
此外，我们的结论是，上述许多因素提供了严肃的神学和礼仪依据 ，使我们有希望相信未受洗而死的婴儿将得救并享受真福直观。 Further, our conclusion is that the very many factors that we have considered above give serious theological and liturgical grounds for hope that unbaptized infants who die will be saved and enjoy the beatific vision.
我们强调，这些是祈祷中怀有希望的理由，而非确切知识的依据。 We emphasize that these are reasons for prayerful hope rather than grounds for sure knowledge.
有许多事情根本没有向我们启示。 There is much that simply has not been revealed to us.
向我们启示的是，得救的普通途径是藉洗礼圣事。 What has been revealed to us is that the ordinary way of salvation is by the sacrament of baptism.
以上任何考虑都不应被视为削弱洗礼的必要性或为延迟施行圣事辩护。 None of the above considerations should be taken as qualifying the necessity of baptism or justifying delayed administering of the sacrament.
此外，必须明确承认，公教会没有确切的知识。 Further, it must be clearly acknowledged that the Church does not have sure knowledge.