Of the Sacrament of Baptism

Of the Sacrament of Baptism — St. Thomas Aquinas asks: Whether Baptism is the mere washing?; Whether Baptism was instituted after Christ's Passion?; Whether water is the proper matter of Baptism?; Whether plain water is necessary for Baptism?; Whether this be a suitable form of Baptism: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost"?; Whether Baptism can be conferred in the name of Christ?; Whether immersion in water is necessary for Baptism?; Whether trine immersion is essential to Baptism?; Whether Baptism may be reiterated?; Whether the Church observes a suitable rite in baptizing?; Whether three kinds of Baptism are fittingly described---viz. Baptism of Water, of Blood, and of the Spirit?; Whether the Baptism of Blood is the most excellent of these?.

We have now to consider each sacrament specially: (1) Baptism; (2) Confirmation; (3) the Eucharist; (4) Penance; (5) Extreme Unction; (6) Order; (7) Matrimony.

Concerning the first, our consideration will be twofold: (1) of Baptism itself; (2) of things preparatory to Baptism.

Concerning the first, four points arise for our consideration: (1) Things pertaining to the sacrament of Baptism; (2) The minister of this sacrament; (3) The recipients of this sacrament; (4) The effect of this sacrament.

Concerning the first there are twelve points of inquiry:

Article 1: Whether Baptism is the mere washing?

It is written (Ecclus. 34:30): "He that washeth himself [baptizatur] after touching the dead, if he touch him again, what does his washing avail?" It seems, therefore, that Baptism is the washing or bathing.

In the sacrament of Baptism, three things may be considered: namely, that which is "sacrament only"; that which is "reality and sacrament"; and that which is "reality only." That which is sacrament only, is something visible and outward; the sign, namely, of the inward effect: for such is the very nature of a sacrament. And this outward something that can be perceived by the sense is both the water itself and its use, which is the washing. Hence some have thought that the water itself is the sacrament: which seems to be the meaning of the passage quoted from Hugh of St. Victor. For in the general definition of a sacrament he says that it is "a material element": and in defining Baptism he says it is "water."

But this is not true. For since the sacraments of the New Law effect a certain sanctification, there the sacrament is completed where the sanctification is completed. Now, the sanctification is not completed in water; but a certain sanctifying instrumental virtue, not permanent but transient, passes from the water, in which it is, into man who is the subject of true sanctification. Consequently the sacrament is not completed in the very water, but in applying the water to man, i.e. in the washing. Hence the Master (iv, 3) says that "Baptism is the outward washing of the body done together with the prescribed form of words."

The Baptismal character is both reality and sacrament: because it is something real signified by the outward washing; and a sacramental sign of the inward justification: and this last is the reality only, in this sacrament---namely, the reality signified and not signifying.

Article 2: Whether Baptism was instituted after Christ's Passion?

Augustine says in a sermon on the Epiphany (Append. Serm., clxxxv): "As soon as Christ was plunged into the waters, the waters washed away the sins of all." But this was before Christ's Passion. Therefore Baptism was instituted before Christ's Passion.

As stated above (), sacraments derive from their institution the power of conferring grace. Wherefore it seems that a sacrament is then instituted, when it receives the power of producing its effect. Now Baptism received this power when Christ was baptized. Consequently Baptism was truly instituted then, if we consider it as a sacrament. But the obligation of receiving this sacrament was proclaimed to mankind after the Passion and Resurrection. First, because Christ's Passion put an end to the figurative sacraments, which were supplanted by Baptism and the other sacraments of the New Law. Secondly, because by Baptism man is "made conformable" to Christ's Passion and Resurrection, in so far as he dies to sin and begins to live anew unto righteousness. Consequently it behooved Christ to suffer and to rise again, before proclaiming to man his obligation of conforming himself to Christ's Death and Resurrection.

Article 3: Whether water is the proper matter of Baptism?

our Lord said (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God."

By Divine institution water is the proper matter of Baptism; and with reason. First, by reason of the very nature of Baptism, which is a regeneration unto spiritual life. And this answers to the nature of water in a special degree; wherefore seeds, from which all living things, viz. plants and animals are generated, are moist and akin to water. For this reason certain philosophers held that water is the first principle of all things.

Secondly, in regard to the effects of Baptism, to which the properties of water correspond. For by reason of its moistness it cleanses; and hence it fittingly signifies and causes the cleansing from sins. By reason of its coolness it tempers superfluous heat: wherefore it fittingly mitigates the concupiscence of the fomes. By reason of its transparency, it is susceptive of light; hence its adaptability to Baptism as the "sacrament of Faith."

Thirdly, because it is suitable for the signification of the mysteries of Christ, by which we are justified. For, as Chrysostom says (Hom. xxv in Joan.) on Jn. 3:5, "Unless a man be born again," etc., "When we dip our heads under the water as in a kind of tomb our old man is buried, and being submerged is hidden below, and thence he rises again renewed."

Fourthly, because by being so universal and abundant, it is a matter suitable to our need of this sacrament: for it can easily be obtained everywhere.

Article 4: Whether plain water is necessary for Baptism?

The proper matter of Baptism is water, as stated above (). But plain water alone has the nature of water. Therefore pure plain water is necessary for Baptism.

Water may cease to be pure or plain water in two ways: first, by being mixed with another body; secondly, by alteration. And each of these may happen in a twofold manner; artificially and naturally. Now art fails in the operation of nature: because nature gives the substantial form, which art cannot give; for whatever form is given by art is accidental; except perchance when art applies a proper agent to its proper matter, as fire to a combustible; in which manner animals are produced from certain things by way of putrefaction.

Whatever artificial change, then, takes place in the water, whether by mixture or by alteration, the water's nature is not changed. Consequently such water can be used for Baptism: unless perhaps such a small quantity of water be mixed artificially with a body that the compound is something other than water; thus mud is earth rather than water, and diluted wine is wine rather than water.

But if the change be natural, sometimes it destroys the nature of the water; and this is when by a natural process water enters into the substance of a mixed body: thus water changed into the juice of the grape is wine, wherefore it has not the nature of water. Sometimes, however, there may be a natural change of the water, without destruction of species: and this, both by alteration, as we may see in the case of water heated by the sun; and by mixture, as when the water of a river has become muddy by being mixed with particles of earth.

We must therefore say that any water may be used for Baptism, no matter how much it may be changed, as long as the species of water is not destroyed; but if the species of water be destroyed, it cannot be used for Baptism.

Article 5: Whether this be a suitable form of Baptism: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost"?

our Lord said (Mat. 28:19): "Going . . . teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

Baptism receives its consecration from its form, according to Eph. 5:26: "Cleansing it by the laver of water in the word of life." And Augustine says (De Unico Baptismo iv) that "Baptism is consecrated by the words of the Gospel." Consequently the cause of Baptism needs to be expressed in the baptismal form. Now this cause is twofold; the principal cause from which it derives its virtue, and this is the Blessed Trinity; and the instrumental cause, viz. the minister who confers the sacrament outwardly. Wherefore both causes should be expressed in the form of Baptism. Now the minister is designated by the words, "I baptize thee"; and the principal cause in the words, "in the name of the Father, and of the Son, and of the Holy Ghost." Therefore this is the suitable form of Baptism: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."

Article 6: Whether Baptism can be conferred in the name of Christ?

Pope Pelagius II wrote to the Bishop Gaudentius: "If any people living in your Worship's neighborhood, avow that they have been baptized in the name of the Lord only, without any hesitation baptize them again in the name of the Blessed Trinity, when they come in quest of the Catholic Faith." Didymus, too, says (De Spir. Sanct.): "If indeed there be such a one with a mind so foreign to faith as to baptize while omitting one of the aforesaid names," viz. of the three Persons, "he baptizes invalidly."

As stated above (), the sacraments derive their efficacy from Christ's institution. Consequently, if any of those things be omitted which Christ instituted in regard to a sacrament, it is invalid; save by special dispensation of Him Who did not bind His power to the sacraments. Now Christ commanded the sacrament of Baptism to be given with the invocation of the Trinity. And consequently whatever is lacking to the full invocation of the Trinity, destroys the integrity of Baptism.

Nor does it matter that in the name of one Person another is implied, as the name of the Son is implied in that of the Father, or that he who mentions the name of only one Person may believe aright in the Three; because just as a sacrament requires sensible matter, so does it require a sensible form. Hence, for the validity of the sacrament it is not enough to imply or to believe in the Trinity, unless the Trinity be expressed in sensible words. For this reason at Christ's Baptism, wherein was the source of the sanctification of our Baptism, the Trinity was present in sensible signs: viz. the Father in the voice, the Son in the human nature, the Holy Ghost in the dove.

Article 7: Whether immersion in water is necessary for Baptism?

It is written (Heb. 10:22): "Let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water."

In the sacrament of Baptism water is put to the use of a washing of the body, whereby to signify the inward washing away of sins. Now washing may be done with water not only by immersion, but also by sprinkling or pouring. And, therefore, although it is safer to baptize by immersion, because this is the more ordinary fashion, yet Baptism can be conferred by sprinkling or also by pouring, according to Ezech. 36:25: "I will pour upon you clean water," as also the Blessed Lawrence is related to have baptized. And this especially in cases of urgency: either because there is a great number to be baptized, as was clearly the case in Acts 2 and 4, where we read that on one day three thousand believed, and on another five thousand: or through there being but a small supply of water, or through feebleness of the minister, who cannot hold up the candidate for Baptism; or through feebleness of the candidate, whose life might be endangered by immersion. We must therefore conclude that immersion is not necessary for Baptism.

Article 8: Whether trine immersion is essential to Baptism?

Gregory wrote to the Bishop Leander: "It cannot be in any way reprehensible to baptize an infant with either a trine or a single immersion: since the Trinity can be represented in the three immersions, and the unity of the Godhead in one immersion."

As stated above (), washing with water is of itself required for Baptism, being essential to the sacrament: whereas the mode of washing is accidental to the sacrament. Consequently, as Gregory in the words above quoted explains, both single and trine immersion are lawful considered in themselves; since one immersion signifies the oneness of Christ's death and of the Godhead; while trine immersion signifies the three days of Christ's burial, and also the Trinity of Persons.

But for various reasons, according as the Church has ordained, one mode has been in practice, at one time, the other at another time. For since from the very earliest days of the Church some have had false notions concerning the Trinity, holding that Christ is a mere man, and that He is not called the "Son of God" or "God" except by reason of His merit, which was chiefly in His death; for this reason they did not baptize in the name of the Trinity, but in memory of Christ's death, and with one immersion. And this was condemned in the early Church. Wherefore in the Apostolic Canons (xlix) we read: "If any priest or bishop confer baptism not with the trine immersion in the one administration, but with one immersion, which baptism is said to be conferred by some in the death of the Lord, let him be deposed": for our Lord did not say, "Baptize ye in My death," but "In the name of the Father and of the Son, and of the Holy Ghost."

Later on, however, there arose the error of certain schismatics and heretics who rebaptized: as Augustine (Super. Joan., cf. De Haeres. lxix) relates of the Donatists. Wherefore, in detestation of their error, only one immersion was ordered to be made, by the (fourth) council of Toledo, in the acts of which we read: "In order to avoid the scandal of schism or the practice of heretical teaching let us hold to the single baptismal immersion."

But now that this motive has ceased, trine immersion is universally observed in Baptism: and consequently anyone baptizing otherwise would sin gravely, through not following the ritual of the Church. It would, however, be valid Baptism.

Article 9: Whether Baptism may be reiterated?

It is written, (Eph. 4:5): "One faith, one Baptism."

Baptism cannot be reiterated.

First, because Baptism is a spiritual regeneration; inasmuch as a man dies to the old life, and begins to lead the new life. Whence it is written (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, He cannot see [Vulg.: 'enter into'] the kingdom of God." Now one man can be begotten but once. Wherefore Baptism cannot be reiterated, just as neither can carnal generation. Hence Augustine says on Jn. 3:4: "'Can he enter a second time into his mother's womb and be born again': So thou," says he, "must understand the birth of the Spirit, as Nicodemus understood the birth of the flesh . . . . As there is no return to the womb, so neither is there to Baptism."

Secondly, because "we are baptized in Christ's death," by which we die unto sin and rise again unto "newness of life" (cf. Rom. 6:3,4). Now "Christ died" but "once" (Rom. 6:10). Wherefore neither should Baptism be reiterated. For this reason (Heb. 6:6) is it said against some who wished to be baptized again: "Crucifying again to themselves the Son of God"; on which the gloss observes: "Christ's one death hallowed the one Baptism."

Thirdly, because Baptism imprints a character, which is indelible, and is conferred with a certain consecration. Wherefore, just as other consecrations are not reiterated in the Church, so neither is Baptism. This is the view expressed by Augustine, who says (Contra Epist. Parmen. ii) that "the military character is not renewed": and that "the sacrament of Christ is not less enduring than this bodily mark, since we see that not even apostates are deprived of Baptism, since when they repent and return they are not baptized anew."

Fourthly, because Baptism is conferred principally as a remedy against original sin. Wherefore, just as original sin is not renewed, so neither is Baptism reiterated, for as it is written (Rom. 5:18), "as by the offense of one, unto all men to condemnation, so also by the justice of one, unto all men to justification of life."

Article 10: Whether the Church observes a suitable rite in baptizing?

The Church is ruled by the Holy Ghost, Who does nothing inordinate.

In the sacrament of Baptism something is done which is essential to the sacrament, and something which belongs to a certain solemnity of the sacrament. Essential indeed, to the sacrament are both the form which designates the principal cause of the sacrament; and the minister who is the instrumental cause; and the use of the matter, namely, washing with water, which designates the principal sacramental effect. But all the other things which the Church observes in the baptismal rite, belong rather to a certain solemnity of the sacrament.

And these, indeed, are used in conjunction with the sacrament for three reasons. First, in order to arouse the devotion of the faithful, and their reverence for the sacrament. For if there were nothing done but a mere washing with water, without any solemnity, some might easily think it to be an ordinary washing.

Secondly, for the instruction of the faithful. Because simple and unlettered folk need to be taught by some sensible signs, for instance, pictures and the like. And in this way by means of the sacramental ceremonies they are either instructed, or urged to seek the signification of such like sensible signs. And consequently, since, besides the principal sacramental effect, other things should be known about Baptism, it was fitting that these also should be represented by some outward signs.

Thirdly, because the power of the devil is restrained, by prayers, blessings, and the like, from hindering the sacramental effect.

Article 11: Whether three kinds of Baptism are fittingly described---viz. Baptism of Water, of Blood, and of the Spirit?

on Heb. 6:2, "Of the doctrine of Baptisms," the gloss says: "He uses the plural, because there is Baptism of Water, of Repentance, and of Blood."

As stated above (), Baptism of Water has its efficacy from Christ's Passion, to which a man is conformed by Baptism, and also from the Holy Ghost, as first cause. Now although the effect depends on the first cause, the cause far surpasses the effect, nor does it depend on it. Consequently, a man may, without Baptism of Water, receive the sacramental effect from Christ's Passion, in so far as he is conformed to Christ by suffering for Him. Hence it is written (Apoc. 7:14): "These are they who are come out of great tribulation, and have washed their robes and have made them white in the blood of the Lamb." In like manner a man receives the effect of Baptism by the power of the Holy Ghost, not only without Baptism of Water, but also without Baptism of Blood: forasmuch as his heart is moved by the Holy Ghost to believe in and love God and to repent of his sins: wherefore this is also called Baptism of Repentance. Of this it is written (Is. 4:4): "If the Lord shall wash away the filth of the daughters of Zion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment, and by the spirit of burning." Thus, therefore, each of these other Baptisms is called Baptism, forasmuch as it takes the place of Baptism. Wherefore Augustine says (De Unico Baptismo Parvulorum iv): "The Blessed Cyprian argues with considerable reason from the thief to whom, though not baptized, it was said: 'Today shalt thou be with Me in Paradise' that suffering can take the place of Baptism. Having weighed this in my mind again and again, I perceive that not only can suffering for the name of Christ supply for what was lacking in Baptism, but even faith and conversion of heart, if perchance on account of the stress of the times the celebration of the mystery of Baptism is not practicable."

Article 12: Whether the Baptism of Blood is the most excellent of these?

Augustine (Ad Fortunatum) speaking of the comparison between Baptisms says: "The newly baptized confesses his faith in the presence of the priest: the martyr in the presence of the persecutor. The former is sprinkled with water, after he has confessed; the latter with his blood. The former receives the Holy Ghost by the imposition of the bishop's hands; the latter is made the temple of the Holy Ghost."

As stated above (), the shedding of blood for Christ's sake, and the inward operation of the Holy Ghost, are called baptisms, in so far as they produce the effect of the Baptism of Water. Now the Baptism of Water derives its efficacy from Christ's Passion and from the Holy Ghost, as already stated (). These two causes act in each of these three Baptisms; most excellently, however, in the Baptism of Blood. For Christ's Passion acts in the Baptism of Water by way of a figurative representation; in the Baptism of the Spirit or of Repentance, by way of desire. but in the Baptism of Blood, by way of imitating the (Divine) act. In like manner, too, the power of the Holy Ghost acts in the Baptism of Water through a certain hidden power. in the Baptism of Repentance by moving the heart; but in the Baptism of Blood by the highest degree of fervor of dilection and love, according to Jn. 15:13: "Greater love than this no man hath that a man lay down his life for his friends."