The Catholic Church teaches that baptism is valid only if water is used together with the Trinitarian formula. Matthew 28:19 “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” The use of the name of Jesus has been practiced by various groups down through history, often by those denying the doctrine of the Trinity in some fashion, or the proper character of the “Father,” “Son” and “Holy Spirit” as names for the Divine Persons. Although, St. Peter, and St. Paul use other references for Baptism, such as “in the name of Jesus,” or “into His death,” these are theological statements about what baptism accomplishes. The only clear formula that expresses the Trinitarian reality of baptism––to be made sons and daughter of the Father, brothers and sisters of Christ, by the gift of the Holy Spirit, is that of Mt. 28:19. It acknowledge that our salvation comes from the Trinity and leads us back to the Trinity. The Catechism of the Catholic Church (paragraphs 1258-1261) teaches, The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament. For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament. "Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery." Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity. 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. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward 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. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.   The Catechism of the Catholic Church (paragraphs 1250-1252) states, Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called. The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth. Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them. The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptized. Since the Church requires the use of water and the formula which utilizes the Divine Names of the Persons of the Trinity, it has stated that it doesn’t recognize the baptisms of groups whose theology of God is either not Trinitarian (such as the Mormons and Jehovah Witnesses), or whose ideology otherwise changes the formula. Some individual Christians in order not to appear “sexist,” for example, have baptized “in the Name of the Creator, Redeemer and Sanctifier.” The Church rejects such formulas as invalid, as well as the ideology behind them. Recently the Church declared invalid the formula “We baptize . . .” used to express the communitarian dimension of Baptism. While well-intended, the theology of Baptism has always been that the principle minister is Christ Himself, and thus the use of “I baptize you . . “ While potentially the matter of baptism could be invalid, also, that is actually quite rare. The use of any liquid commonly identified as water (fresh water, salt water etc.) is valid; whereas, tea, coffee and other such liquids, while mostly water, are invalid.