QUESTIONS 66-71 QUESTION OF THE SACRAMENT OF BAPTISM (TWELVE ARTICLES)

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: (1) What is Baptism? Is it a washing? (2) Of the institution of this sacrament; (3) Whether water be the proper matter of this sacrament? (4) Whether plain water be required? (5) Whether this be a suitable form of this sacrament: “I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost”? (6) Whether one could baptize with this form: “I baptize thee in the name of Christ?” (7) Whether immersion is necessary for Baptism? (8) Whether trine immersion is necessary? (9) Whether Baptism can be reiterated? (10) Of the Baptismal rite; (11) Of the various kinds of Baptism; (12) Of the comparison between various Baptisms.

P(3)- Q(66)- A(1) Whether Baptism is the mere washing?

P(3)- Q(66)- A(1)- O(1) —

It seems that Baptism is not the mere washing.

For the washing of the body is something transitory: but Baptism is something permanent. Therefore Baptism is not the mere washing; but rather is it “the regeneration, the seal, the safeguarding, the enlightenment,” as Damascene says (De Fide Orth. iv).

P(3)- Q(66)- A(1)- O(2) —

Further, Hugh of St. Victor says (De Sacram. ii) that “Baptism is water sanctified by God’s word for the blotting out of sins.” But the washing itself is not water, but a certain use of water.

P(3)- Q(66)- A(1)- O(3) —

Further, Augustine says (Tract. lxxx super Joan.): “The word is added to the element, and this becomes a sacrament.”

Now, the element is the water. Therefore Baptism is the water and not the washing.

P(3)- Q(66)- A(1) —

On the contrary, 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.

P(3)- Q(66)- A(1) —

I answer that, 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.

P(3)- Q(66)- A(1)- RO(1) —

That which is both sacrament and reality — i.e. the character — and that which is reality only — i.e. the inward justification — remain: the character remains and is indelible, as stated above ( Q(63), A(5) ); the justification remains, but can be lost.

Consequently Damascene defined Baptism, not as to that which is done outwardly, and is the sacrament only; but as to that which is inward.

Hence he sets down two things as pertaining to the character — namely, “seal” and “safeguarding”; inasmuch as the character which is called a seal, so far as itself is concerned, safeguards the soul in good. He also sets down two things as pertaining to the ultimate reality of the sacrament — namely, “regeneration” which refers to the fact that man by being baptized begins the new life of righteousness; and “enlightenment,” which refers especially to faith, by which man receives spiritual life, according to Habac ( Hebrews 10:38; cf. Habac 2:4): “But (My) just man liveth by faith”; and Baptism is a sort of protestation of faith; whence it is called the “Sacrament of Faith.” Likewise Dionysius defined Baptism by its relation to the other sacraments, saying (Eccl. Hier. ii) that it is “the principle that forms the habits of the soul for the reception of those most holy words and sacraments”; and again by its relation to heavenly glory, which is the universal end of all the sacraments, when he adds, “preparing the way for us, whereby we mount to the repose of the heavenly kingdom”; and again as to the beginning of spiritual life, when he adds, “the conferring of our most sacred and Godlike regeneration.”

P(3)- Q(66)- A(1)- RO(2) —

As already stated, the opinion of Hugh of St. Victor on this question is not to be followed. Nevertheless the saying that “Baptism is water” may be verified in so far as water is the material principle of Baptism: and thus there would be “causal predication.”

P(3)- Q(66)- A(1)- RO(3) —

When the words are added, the element becomes a sacrament, not in the element itself, but in man, to whom the element is applied, by being used in washing him. Indeed, this is signified by those very words which are added to the element, when we say: “I baptize thee,” etc.

P(3)- Q(66)- A(2) Whether Baptism was instituted after Christ’s Passion?

P(3)- Q(66)- A(2)- O(1) —

It seems that Baptism was instituted after Christ’s Passion. For the cause precedes the effect. Now Christ’s Passion operates in the sacraments of the New Law. Therefore Christ’s Passion precedes the institution of the sacraments of the New Law: especially the sacrament of Baptism since the Apostle says ( Romans 6:3): “All we, who are baptized in Christ Jesus, are baptized in His death,” etc.

P(3)- Q(66)- A(2)- O(2) —

Further, the sacraments of the New Law derive their efficacy from the mandate of Christ. But Christ gave the disciples the mandate of Baptism after His Passion and Resurrection, when He said: “Going, teach ye all nations, baptizing them in the name of the Father,” etc. ( Matthew 28:19). Therefore it seems that Baptism was instituted after Christ’s Passion.

P(3)- Q(66)- A(2)- O(3) —

Further, Baptism is a necessary sacrament, as stated above ( Q(65), A(4) ): wherefore, seemingly, it must have been binding on man as soon as it was instituted. But before Christ’s Passion men were not bound to be baptized: for Circumcision was still in force, which was supplanted by Baptism. Therefore it seems that Baptism was not instituted before Christ’s Passion.

P(3)- Q(66)- A(2) —

On the contrary, 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.

P(3)- Q(66)- A(2) —

I answer that, As stated above ( Q(62), A(1) ), 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.

P(3)- Q(66)- A(2)- RO(1) —

Even before Christ’s Passion, Baptism, inasmuch as it foreshadowed it, derived its efficacy therefrom; but not in the same way as the sacraments of the Old Law. For these were mere figures: whereas Baptism derived the power of justifying from Christ Himself, to Whose power the Passion itself owed its saving virtue.

P(3)- Q(66)- A(2)- RO(2) —

It was not meet that men should be restricted to a number of figures by Christ, Who came to fulfil and replace the figure by His reality. Therefore before His Passion He did not make Baptism obligatory as soon as it was instituted; but wished men to become accustomed to its use; especially in regard to the Jews, to whom all things were figurative, as Augustine says (Contra Faust. iv). But after His Passion and Resurrection He made Baptism obligatory, not only on the Jews, but also on the Gentiles, when He gave the commandment: “Going, teach ye all nations.”

P(3)- Q(66)- A(2)- RO(3) —

Sacraments are not obligatory except when we are commanded to receive them. And this was not before the Passion, as stated above. For our Lord’s words to Nicodemus ( John 3:5), “Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God, seem to refer to the future rather than to the present.”

P(3)- Q(66)- A(3) Whether water is the proper matter of Baptism?

P(3)- Q(66)- A(3)- O(1) —

It seems that water is not the proper matter of Baptism. For Baptism, according to Dionysius (Eccl. Hier. v) and Damascene (De Fide Orth. iv), has a power of enlightening. But enlightenment is a special characteristic of fire. Therefore Baptism should be conferred with fire rather than with water: and all the more since John the Baptist said when foretelling Christ’s Baptism ( Matthew 3:11): “He shall baptize you in the Holy Ghost and fire.”

P(3)- Q(66)- A(3)- O(2) —

Further, the washing away of sins is signified in Baptism. But many other things besides water are employed in washing, such as wine, oil, and such like. Therefore Baptism can be conferred with these also; and consequently water is not the proper matter of Baptism.

P(3)- Q(66)- A(3)- O(3) —

Further, the sacraments of the Church flowed from the side of Christ hanging on the cross, as stated above ( Q(62), A(5) ).

But not only water flowed therefrom, but also blood. Therefore it seems that Baptism can also be conferred with blood. And this seems to be more in keeping with the effect of Baptism, because it is written (Apoc. 1:5): “(Who) washed us from our sins in His own blood.”

P(3)- Q(66)- A(3)- O(4) —

Further, as Augustine (cf. Master of the Sentences, iv, 3) and Bede (Exposit. in Luc. iii, 21) say, Christ, by “the touch of His most pure flesh, endowed the waters with a regenerating and cleansing virtue.” But all waters are not connected with the waters of the Jordan which Christ touched with His flesh. Consequently it seems that Baptism cannot be conferred with any water; and therefore water, as such, is not the proper matter of Baptism.

P(3)- Q(66)- A(3)- O(5) —

Further, if water, as such, were the proper matter of Baptism, there would be no need to do anything to the water before using it for Baptism. But in solemn Baptism the water which is used for baptizing, is exorcized and blessed. Therefore it seems that water, as such, is not the proper matter of Baptism.

P(3)- Q(66)- A(3) —

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

P(3)- Q(66)- A(3) —

I answer that, 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 John 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.

P(3)- Q(66)- A(3)- RO(1) —

Fire enlightens actively. But he who is baptized does not become an enlightener, but is enlightened by faith, which “cometh by hearing” ( Romans 10:17). Consequently water is more suitable, than fire, for Baptism.

But when we find it said: “He shall baptize you in the Holy Ghost and fire,” we may understand fire, as Jerome says (In Matth. ii), to mean the Holy Ghost, Who appeared above the disciples under the form of fiery tongues ( Acts 2:3). Or we may understand it to mean tribulation, as Chrysostom says (Hom. iii in Matth.): because tribulation washes away sin, and tempers concupiscence. Or again, as Hilary says (Super Matth. ii) that “when we have been baptized in the Holy Ghost,” we still have to be “perfected by the fire of the judgment.”

P(3)- Q(66)- A(3)- RO(2) —

Wine and oil are not so commonly used for washing, as water. Neither do they wash so efficiently: for whatever is washed with them, contracts a certain smell therefrom; which is not the case if water be used. Moreover, they are not so universal or so abundant as water.

P(3)- Q(66)- A(3)- RO(3) —

Water flowed from Christ’s side to wash us; blood, to redeem us. Wherefore blood belongs to the sacrament of the Eucharist, while water belongs to the sacrament of Baptism. Yet this latter sacrament derives its cleansing virtue from the power of Christ’s blood.

P(3)- Q(66)- A(3)- RO(4) —

Christ’s power flowed into all waters, by reason of, not connection of place, but likeness of species, as Augustine says in a sermon on the Epiphany (Append. Serm. cxxxv): “The blessing that flowed from the Saviour’s Baptism, like a mystic river, swelled the course of every stream, and filled the channels of every spring.”

P(3)- Q(66)- A(3)- RO(5) —

The blessing of the water is not essential to Baptism, but belongs to a certain solemnity, whereby the devotion of the faithful is aroused, and the cunning of the devil hindered from impeding the baptismal effect.

P(3)- Q(66)- A(4) Whether plain water is necessary for Baptism?

P(3)- Q(66)- A(4)- O(1) —

It seems that plain water is not necessary for Baptism. For the water which we have is not plain water; as appears especially in sea-water, in which there is a considerable proportion of the earthly element, as the Philosopher shows (Meteor. ii). Yet this water may be used for Baptism. Therefore plain and pure water is not necessary for Baptism.

P(3)- Q(66)- A(4)- O(2) —

Further, in the solemn celebration of Baptism, chrism is poured into the water. But this seems to take away the purity and plainness of the water. Therefore pure and plain water is not necessary for Baptism.

P(3)- Q(66)- A(4)- O(3) —

Further, the water that flowed from the side of Christ hanging on the cross was a figure of Baptism, as stated above ( A(3), ad 3). But that water, seemingly, was not pure, because the elements do not exist actually in a mixed body, such as Christ’s. Therefore it seems that pure or plain water is not necessary for Baptism.

P(3)- Q(66)- A(4)- O(4) —

Further, lye does not seem to be pure water, for it has the properties of heating and drying, which are contrary to those of water. Nevertheless it seems that lye can be used for Baptism; for the water of the Baths can be so used, which has filtered through a sulphurous vein, just as lye percolates through ashes. Therefore it seems that plain water is not necessary for Baptism.

P(3)- Q(66)- A(4)- O(5) —

Further, rose-water is distilled from roses, just as chemical waters are distilled from certain bodies. But seemingly, such like waters may be used in Baptism; just as rain-water, which is distilled from vapors. Since, therefore, such waters are not pure and plain water, it seems that pure and plain water is not necessary for Baptism.

P(3)- Q(66)- A(4) —

On the contrary, The proper matter of Baptism is water, as stated above ( A(3) ). But plain water alone has the nature of water. Therefore pure plain water is necessary for Baptism.

P(3)- Q(66)- A(4) —

I answer that, 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.

P(3)- Q(66)- A(4)- RO(1) —

The change in sea-water and in other waters which we have to hand, is not so great as to destroy the species of water.

And therefore such waters may be used for Baptism.

P(3)- Q(66)- A(4)- RO(2) —

Chrism does not destroy the nature of the water by being mixed with it: just as neither is water changed wherein meat and the like are boiled: except the substance boiled be so dissolved that the liquor be of a nature foreign to water; in this we may be guided by the specific gravity [spissitudine]. If, however, from the liquor thus thickened plain water be strained, it can be used for Baptism: just as water strained from mud, although mud cannot be used for baptizing.

P(3)- Q(66)- A(4)- RO(3) —

The water which flowed from the side of Christ hanging on the cross, was not the phlegmatic humor, as some have supposed. For a liquid of this kind cannot be used for Baptism, as neither can the blood of an animal, or wine, or any liquid extracted from plants. It was pure water gushing forth miraculously like the blood from a dead body, to prove the reality of our Lord’s body, and confute the error of the Manichees: water, which is one of the four elements, showing Christ’s body to be composed of the four elements; blood, proving that it was composed of the four humors.

P(3)- Q(66)- A(4)- RO(4) —

Baptism may be conferred with lye and the waters of Sulphur Baths: because such like waters are not incorporated, artificially or naturally, with certain mixed bodies, and suffer only a certain alteration by passing through certain bodies.

P(3)- Q(66)- A(4)- RO(5) —

Rose-water is a liquid distilled from roses: consequently it cannot be used for Baptism. For the same reason chemical waters cannot be used, as neither can wine. Nor does the comparison hold with rain-water, which for the most part is formed by the condensing of vapors, themselves formed from water, and contains a minimum of the liquid matter from mixed bodies; which liquid matter by the force of nature, which is stronger than art, is transformed in this process of condensation into real water, a result which cannot be produced artificially.

Consequently rain-water retains no properties of any mixed body; which cannot be said of rose-water or chemical waters.

P(3)- Q(66)- A(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”?

P(3)- Q(66)- A(5)- O(1) —

It seems that this is not a suitable form of Baptism: “I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost.” For action should be ascribed to the principal agent rather than to the minister. Now the minister of a sacrament acts as an instrument, as stated above ( Q(64), A(1) ); while the principal agent in Baptism is Christ, according to John 1:33, “He upon Whom thou shalt see the Spirit descending and remaining upon Him, He it is that baptizeth.”

It is therefore unbecoming for the minister to say, “I baptize thee”: the more so that “Ego” [I] is understood in the word “baptizo” [I baptize], so that it seems redundant.

P(3)- Q(66)- A(5)- O(2) —

Further, there is no need for a man who does an action, to make mention of the action done; thus he who teaches, need not say, “I teach you.” Now our Lord gave at the same time the precepts both of baptizing and of teaching, when He said ( Matthew 28:19): “Going, teach ye all nations,” etc. Therefore there is no need in the form of Baptism to mention the action of baptizing.

P(3)- Q(66)- A(5)- O(3) —

Further, the person baptized sometimes does not understand the words; for instance, if he be deaf, or a child. But it is useless to address such a one; according to Ecclus. 32:6: “Where there is no hearing, pour not out words.” Therefore it is unfitting to address the person baptized with these words: “I baptize thee.”

P(3)- Q(66)- A(5)- O(4) —

Further, it may happen that several are baptized by several at the same time; thus the apostles on one day baptized three thousand, and on another, five thousand ( Acts 2,4). Therefore the form of Baptism should not be limited to the singular number in the words, “I baptize thee”: but one should be able to say, “We baptize you.”

P(3)- Q(66)- A(5)- O(5) —

Further, Baptism derives its power from Christ’s Passion. But Baptism is sanctified by the form. Therefore it seems that Christ’s Passion should be mentioned in the form of Baptism.

P(3)- Q(66)- A(5)- O(6) —

Further, a name signifies a thing’s property. But there are three Personal Properties of the Divine Persons, as stated in the P(1), Q(32), A(3) . Therefore we should not say, “in the name,” but “in the names of the Father, and of the Son, and of the Holy Ghost.”

P(3)- Q(66)- A(5)- O(7) —

Further, the Person of the Father is designated not only by the name Father, but also by that of “Unbegotten and Begetter”; and the Son by those of “Word,” “Image,” and “Begotten”; and the Holy Ghost by those of “Gift,” “Love,” and the “Proceeding One.”

Therefore it seems that Baptism is valid if conferred in these names.

P(3)- Q(66)- A(5) —

On the contrary, our Lord said ( Matthew 28:19): “Going... teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”

P(3)- Q(66)- A(5) —

I answer that, Baptism receives its consecration from its form, according to Ephesians 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.”

P(3)- Q(66)- A(5)- RO(1) —

Action is attributed to an instrument as to the immediate agent; but to the principal agent inasmuch as the instrument acts in virtue thereof. Consequently it is fitting that in the baptismal form the minister should be mentioned as performing the act of baptizing, in the words, “I baptize thee”; indeed, our Lord attributed to the ministers the act of baptizing, when He said: “Baptizing them,” etc. But the principal cause is indicated as conferring the sacrament by His own power, in the words, “in the name of the Father, and of the Son, and of the Holy Ghost”: for Christ does not baptize without the Father and the Holy Ghost.

The Greeks, however, do not attribute the act of baptizing to the minister, in order to avoid the error of those who in the past ascribed the baptismal power to the baptizers, saying ( 1 Corinthians 1:12): “I am of Paul... and I of Cephas.” Wherefore they use the form: “May the servant of Christ, N..., be baptized, in the name of the Father,” etc. And since the action performed by the minister is expressed with the invocation of the Trinity, the sacrament is validly conferred. As to the addition of “Ego” in our form, it is not essential; but it is added in order to lay greater stress on the intention.

P(3)- Q(66)- A(5)- RO(2) —

Since a man may be washed with water for several reasons, the purpose for which it is done must be expressed by the words of the form. And this is not done by saying: “In the name of the Father, and of the Son, and of the Holy Ghost”; because we are bound to do all things in that Name ( Colossians 3:17). Wherefore unless the act of baptizing be expressed, either as we do, or as the Greeks do, the sacrament is not valid; according to the decretal of Alexander III: “If anyone dip a child thrice in the water in the name of the Father, and of the Son, and of the Holy Ghost, Amen, without saying, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost, Amen, the child is not baptized.”

P(3)- Q(66)- A(5)- RO(3) —

The words which are uttered in the sacramental forms, are said not merely for the purpose of signification, but also for the purpose of efficiency, inasmuch as they derive efficacy from that Word, by Whom “all things were made.” Consequently they are becomingly addressed not only to men, but also to insensible creatures; for instance, when we say: “I exorcize thee, creature salt” (Roman Ritual).

P(3)- Q(66)- A(5)- RO(4) —

Several cannot baptize one at the same time: because an action is multiplied according to the number of the agents, if it be done perfectly by each. So that if two were to combine, of whom one were mute, and unable to utter the words, and the other were without hands, and unable to perform the action, they could not both baptize at the same time, one saying the words and the other performing the action.

On the other hand, in a case of necessity, several could be baptized at the same time; for no single one of them would receive more than one baptism.

But it would be necessary, in that case, to say: “I baptize ye.” Nor would this be a change of form, because “ye” is the same as “thee and thee.”

Whereas “we” does not mean “I and I,” but “I and thou”; so that this would be a change of form.

Likewise it would be a change of form to say, “I baptize myself”: consequently no one can baptize himself. For this reason did Christ choose to be baptized by John (Extra, De Baptismo et ejus effectu, cap.

Debitum).

P(3)- Q(66)- A(5)- RO(5) —

Although Christ’s Passion is the principal cause as compared to the minister, yet it is an instrumental cause as compared to the Blessed Trinity. For this reason the Trinity is mentioned rather than Christ’s Passion.

P(3)- Q(66)- A(5)- RO(6) —

Although there are three personal names of the three Persons, there is but one essential name. Now the Divine power which works in Baptism, pertains to the Essence; and therefore we say, “in the name,” and not, “in the names.”

P(3)- Q(66)- A(5)- RO(7) —

Just as water is used in Baptism, because it is more commonly employed in washing, so for the purpose of designating the three Persons, in the form of Baptism, those names are chosen, which are generally used, in a particular language, to signify the Persons. Nor is the sacrament valid if conferred in any other names.

P(3)- Q(66)- A(6) Whether Baptism can be conferred in the name of Christ?

P(3)- Q(66)- A(6)- O(1) —

It seems that Baptism can be conferred in the name of Christ. For just as there is “one Faith,” so is there “one Baptism” ( Ephesians 4:5). But it is related ( Acts 8:12) that “in the name of Jesus Christ they were baptized, both men and women.” Therefore now also can Baptism be conferred in the name of Christ.

P(3)- Q(66)- A(6)- O(2) —

Further, Ambrose says (De Spir. Sanct. i): “If you mention Christ, you designate both the Father by Whom He was anointed, and the Son Himself, Who was anointed, and the Holy Ghost with Whom He was anointed.” But Baptism can be conferred in the name of the Trinity: therefore also in the name of Christ.

P(3)- Q(66)- A(6)- O(3) —

Further, Pope Nicholas I, answering questions put to him by the Bulgars, said: “Those who have been baptized in the name of the Trinity, or only in the name of Christ, as we read in the Acts of the Apostles (it is all the same, as Blessed Ambrose saith), must not be rebaptized.” But they would be baptized again if they had not been validly baptized with that form. Therefore Baptism can be celebrated in the name of Christ by using this form: “I baptize thee in the name of Christ.”

P(3)- Q(66)- A(6) —

On the contrary, 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.”

P(3)- Q(66)- A(6) —

I answer that, As stated above ( Q(64), A(3) ), 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.

P(3)- Q(66)- A(6)- RO(1) —

It was by a special revelation from Christ that in the primitive Church the apostles baptized in the name of Christ; in order that the name of Christ, which was hateful to Jews and Gentiles, might become an object of veneration, in that the Holy Ghost was given in Baptism at the invocation of that Name.

P(3)- Q(66)- A(6)- RO(2) —

Ambrose here gives this reason why exception could, without inconsistency, be allowed in the primitive Church; namely, because the whole Trinity is implied in the name of Christ, and therefore the form prescribed by Christ in the Gospel was observed in its integrity, at least implicitly.

P(3)- Q(66)- A(6)- RO(3) —

Pope Nicolas confirms his words by quoting the two authorities given in the preceding objections: wherefore the answer to this is clear from the two solutions given above.

P(3)- Q(66)- A(7) Whether immersion in water is necessary for Baptism?

P(3)- Q(66)- A(7)- O(1) —

It seems that immersion in water is necessary for Baptism. Because it is written ( Ephesians 4:5): “One faith, one baptism.” But in many parts of the world the ordinary way of baptizing is by immersion. Therefore it seems that there can be no Baptism without immersion.

P(3)- Q(66)- A(7)- O(2) —

Further, the Apostle says ( Romans 6:3,4): “All we who are baptized in Christ Jesus, are baptized in His death: for we are buried together with Him, by Baptism into death.

But this is done by immersion: for Chrysostom says on John 3:5: “Unless a man be born again of water and the Holy Ghost,” 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.” Therefore it seems that immersion is essential to Baptism.

P(3)- Q(66)- A(7)- O(3) —

Further, if Baptism is valid without total immersion of the body, it would follow that it would be equally sufficient to pour water over any part of the body. But this seems unreasonable; since original sin, to remedy which is the principal purpose of Baptism, is not in only one part of the body. Therefore it seems that immersion is necessary for Baptism, and that mere sprinkling is not enough.

P(3)- Q(66)- A(7) —

On the contrary, It is written ( Hebrews 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.”

P(3)- Q(66)- A(7) —

I answer that, 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 Ezekiel 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.

P(3)- Q(66)- A(7)- RO(1) —

What is accidental to a thing does not diversify its essence. Now bodily washing with water is essential to Baptism: wherefore Baptism is called a “laver,” according to Ephesians 5:26: “Cleansing it by the laver of water in the word of life.” But that the washing be done this or that way, is accidental to Baptism. And consequently such diversity does not destroy the oneness of Baptism.

P(3)- Q(66)- A(7)- RO(2) —

Christ’s burial is more clearly represented by immersion: wherefore this manner of baptizing is more frequently in use and more commendable. Yet in the other ways of baptizing it is represented after a fashion, albeit not so clearly; for no matter how the washing is done, the body of a man, or some part thereof, is put under water, just as Christ’s body was put under the earth.

P(3)- Q(66)- A(7)- RO(3) —

The principal part of the body, especially in relation to the exterior members, is the head, wherein all the senses, both interior and exterior, flourish. And therefore, if the whole body cannot be covered with water, because of the scarcity of water, or because of some other reason, it is necessary to pour water over the head, in which the principle of animal life is made manifest.

And although original sin is transmitted through the members that serve for procreation, yet those members are not to be sprinkled in preference to the head, because by Baptism the transmission of original sin to the offspring by the act of procreation is not deleted, but the soul is freed from the stain and debt of sin which it has contracted. Consequently that part of the body should be washed in preference, in which the works of the soul are made manifest.

Nevertheless in the Old Law the remedy against original sin was affixed to the member of procreation; because He through Whom original sin was to be removed, was yet to be born of the seed of Abraham, whose faith was signified by circumcision according to Romans 4:11.

P(3)- Q(66)- A(8) Whether trine immersion is essential to Baptism?

P(3)- Q(66)- A(8)- O(1) —

It seems that trine immersion is essential to Baptism. For Augustine says in a sermon on the Symbol, addressed to the Neophytes: “Rightly were you dipped three times, since you were baptized in the name of the Trinity. Rightly were you dipped three times, because you were baptized in the name of Jesus Christ, Who on the third day rose again from the dead. For that thrice repeated immersion reproduces the burial of the Lord by which you were buried with Christ in Baptism.” Now both seem to be essential to Baptism, namely, that in Baptism the Trinity of Persons should be signified, and that we should be conformed to Christ’s burial. Therefore it seems that trine immersion is essential to Baptism.

P(3)- Q(66)- A(8)- O(2) —

Further, the sacraments derive their efficacy from Christ’s mandate. But trine immersion was commanded by Christ: for Pope Pelagius II wrote to Bishop Gaudentius: “The Gospel precept given by our Lord God Himself, our Saviour Jesus Christ, admonishes us to confer the sacrament of Baptism to each one in the name of the Trinity and also with trine immersion.” Therefore, just as it is essential to Baptism to call on the name of the Trinity, so is it essential to baptize by trine immersion.

P(3)- Q(66)- A(8)- O(3) —

Further, if trine immersion be not essential to Baptism, it follows that the sacrament of Baptism is conferred at the first immersion; so that if a second or third immersion be added, it seems that Baptism is conferred a second or third time. which is absurd. Therefore one immersion does not suffice for the sacrament of Baptism, and trine immersion is essential thereto.

P(3)- Q(66)- A(8) —

On the contrary, 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.”

I answer that As stated above ( A(7), ad 1), 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.

P(3)- Q(66)- A(8)- RO(1) —

The Trinity acts as principal agent in Baptism.

Now the likeness of the agent enters into the effect, in regard to the form and not in regard to the matter. Wherefore the Trinity is signified in Baptism by the words of the form. Nor is it essential for the Trinity to be signified by the manner in which the matter is used; although this is done to make the signification clearer.

In like manner Christ’s death is sufficiently represented in the one immersion. And the three days of His burial were not necessary for our salvation, because even if He had been buried or dead for one day, this would have been enough to consummate our redemption: yet those three days were ordained unto the manifestation of the reality of His death, as stated above ( Q(53), A(2) ). It is therefore clear that neither on the part of the Trinity, nor on the part of Christ’s Passion, is the trine immersion essential to the sacrament.

P(3)- Q(66)- A(8)- RO(2) —

Pope Pelagius understood the trine immersion to be ordained by Christ in its equivalent; in the sense that Christ commanded Baptism to be conferred “in the name of the Father, and of the Son, and of the Holy Ghost.” Nor can we argue from the form to the use of the matter, as stated above (ad 1).

P(3)- Q(66)- A(8)- RO(3) —

As stated above ( Q(64), A(8) ), the intention is essential to Baptism. Consequently, one Baptism results from the intention of the Church’s minister, who intends to confer one Baptism by a trine immersion. Wherefore Jerome says on Ephesians 4:5,6: “Though the Baptism,” i.e. the immersion, “be thrice repeated, on account of the mystery of the Trinity, yet it is reputed as one Baptism.”

If, however, the intention were to confer one Baptism at each immersion together with the repetition of the words of the form, it would be a sin, in itself, because it would be a repetition of Baptism.

P(3)- Q(66)- A(9) Whether Baptism may be reiterated?

P(3)- Q(66)- A(9)- O(1) —

It seems that Baptism may be reiterated. For Baptism was instituted, seemingly, in order to wash away sins. But sins are reiterated. Therefore much more should Baptism be reiterated: because Christ’s mercy surpasses man’s guilt.

P(3)- Q(66)- A(9)- O(2) —

Further, John the Baptist received special commendation from Christ, Who said of him ( Matthew 11:11): “There hath not risen among them that are born of women, a greater than John the Baptist.”

But those whom John had baptized were baptized again, according to Acts 19:1-7, where it is stated that Paul rebaptized those who had received the Baptism of John. Much more, therefore, should those be rebaptized, who have been baptized by heretics or sinners.

P(3)- Q(66)- A(9)- O(3) —

Further, it was decreed in the Council of Nicaea (Can. xix) that if “any of the Paulianists or Cataphrygians should be converted to the Catholic Church, they were to be baptized”: and this seemingly should be said in regard to other heretics. Therefore those whom the heretics have baptized, should be baptized again.

P(3)- Q(66)- A(9)- O(4) —

Further, Baptism is necessary for salvation. But sometimes there is a doubt about the baptism of those who really have been baptized. Therefore it seems that they should be baptized again.

P(3)- Q(66)- A(9)- O(5) —

Further, the Eucharist is a more perfect sacrament than Baptism, as stated above ( Q(65), A(3) ). But the sacrament of the Eucharist is reiterated. Much more reason, therefore, is there for Baptism to be reiterated.

P(3)- Q(66)- A(9) —

On the contrary, It is written, ( Ephesians 4:5): “One faith, one Baptism.”

P(3)- Q(66)- A(9) —

I answer that, 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 ( John 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 John 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. Romans 6:3,4). Now “Christ died” but “once” ( Romans 6:10). Wherefore neither should Baptism be reiterated. For this reason ( Hebrews 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 ( Romans 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.”

P(3)- Q(66)- A(9)- RO(1) —

Baptism derives its efficacy from Christ’s Passion, as stated above ( A(2), ad 1). Wherefore, just as subsequent sins do not cancel the virtue of Christ’s Passion, so neither do they cancel Baptism, so as to call for its repetition. on the other hand the sin which hindered the effect of Baptism is blotted out on being submitted to Penance.

P(3)- Q(66)- A(9)- RO(2) —

As Augustine says on John 1:33: “‘And I knew Him not’: Behold; after John had baptized, Baptism was administered; after a murderer has baptized, it is not administered: because John gave his own Baptism; the murderer, Christ’s; for that sacrament is so sacred, that not even a murderer’s administration contaminates it.”

P(3)- Q(66)- A(9)- RO(3) —

The Paulianists and Cataphrygians used not to baptize in the name of the Trinity. Wherefore Gregory, writing to the Bishop Quiricus, says: “Those heretics who are not baptized in the name of the Trinity, such as the Bonosians and Cataphrygians” (who were of the same mind as the Paulianists), “since the former believe not that Christ is God” (holding Him to be a mere man), “while the latter,” i.e. the Cataphrygians, “are so perverse as to deem a mere man,” viz. Montanus, “to be the Holy Ghost: all these are baptized when they come to holy Church, for the baptism which they received while in that state of error was no Baptism at all, not being conferred in the name of the Trinity.” On the other hand, as set down in De Ecclesiastes Dogm. xxii: “Those heretics who have been baptized in the confession of the name of the Trinity are to be received as already baptized when they come to the Catholic Faith.”

P(3)- Q(66)- A(9)- RO(4) —

According to the Decretal of Alexander III: “Those about whose Baptism there is a doubt are to be baptized with these words prefixed to the form: ‘If thou art baptized, I do not rebaptize thee; but if thou art not baptized, I baptize thee,’ etc.: for that does not appear to be repeated, which is not known to have been done.”

P(3)- Q(66)- A(9)- RO(5) —

Both sacraments, viz. Baptism and the Eucharist, are a representation of our Lord’s death and Passion, but not in the same way. For Baptism is a commemoration of Christ’s death in so far as man dies with Christ, that he may be born again into a new life. But the Eucharist is a commemoration of Christ’s death, in so far as the suffering Christ Himself is offered to us as the Paschal banquet, according to Corinthians 5:7,8: “Christ our pasch is sacrificed; therefore let us feast.”

And forasmuch as man is born once, whereas he eats many times, so is Baptism given once, but the Eucharist frequently.

P(3)- Q(66)- A(10) Whether the Church observes a suitable rite in baptizing?

P(3)- Q(66)- A(10) - O(1) —

It seems that the Church observes an unsuitable rite in baptizing. For as Chrysostom (Chromatius, in Matth. 3:15) says: “The waters of Baptism would never avail to purge the sins of them that believe, had they not been hallowed by the touch of our Lord’s body.” Now this took place at Christ’s Baptism, which is commemorated in the Feast of the Epiphany. Therefore solemn Baptism should be celebrated at the Feast of the Epiphany rather than on the eves of Easter and Whitsunday.

P(3)- Q(66)- A(10) - O(2) —

Further, it seems that several matters should not be used in the same sacrament. But water is used for washing in Baptism. Therefore it is unfitting that the person baptized should be anointed thrice with holy oil first on the breast, and then between the shoulders, and a third time with chrism on the top of the head.

P(3)- Q(66)- A(10) - O(3) —

Further, “in Christ Jesus... there is neither male nor female” ( Galatians 3:23)... “neither Barbarian nor Scythian” ( Colossians 3:11), nor, in like manner, any other such like distinctions.

Much less, therefore can a difference of clothing have any efficacy in the Faith of Christ. It is consequently unfitting to bestow a white garment on those who have been baptized.

P(3)- Q(66)- A(10) - O(4) —

Further, Baptism can be celebrated without such like ceremonies. Therefore it seems that those mentioned above are superfluous; and consequently that they are unsuitably inserted by the Church in the baptismal rite.

P(3)- Q(66)- A(10) —

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

P(3)- Q(66)- A(10) —

I answer that, 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.

P(3)- Q(66)- A(10) - RO(1) —

Christ was baptized on the Epiphany with the Baptism of John, as stated above ( Q(39), A(2) ), with which baptism, indeed, the faithful are not baptized, rather are they baptized with Christ’s Baptism. This has its efficacy from the Passion of Christ, according to Romans 6:3: “We who are baptized in Christ Jesus, are baptized in His death”; and in the Holy Ghost, according to John 3:5: “Unless a man be born again of water and the Holy Ghost.” Therefore it is that solemn Baptism is held in the Church, both on Easter Eve, when we commemorate our Lord’s burial and resurrection; for which reason our Lord gave His disciples the commandment concerning Baptism as related by Matthew ( 28:19): and on Whitsun-eve, when the celebration of the Feast of the Holy Ghost begins; for which reason the apostles are said to have baptized three thousand on the very day of Pentecost when they had received the Holy Ghost.

P(3)- Q(66)- A(10) - RO(2) —

The use of water in Baptism is part of the substance of the sacrament; but the use of oil or chrism is part of the solemnity. For the candidate is first of all anointed with Holy oil on the breast and between the shoulders, as “one who wrestles for God,” to use Ambrose’s expression (De Sacram. i): thus are prize-fighters wont to besmear themselves with oil. Or, as Innocent III says in a decretal on the Holy Unction: “The candidate is anointed on the breast, in order to receive the gift of the Holy Ghost, to cast off error and ignorance, and to acknowledge the true faith, since ‘the just man liveth by faith’; while he is anointed between the shoulders, that he may be clothed with the grace of the Holy Ghost, lay aside indifference and sloth, and become active in good works; so that the sacrament of faith may purify the thoughts of his heart, and strengthen his shoulders for the burden of labor.” But after Baptism, as Rabanus says (De Sacram. iii), “he is forthwith anointed on the head by the priest with Holy Chrism, who proceeds at once to offer up a prayer that the neophyte may have a share in Christ’s kingdom, and be called a Christian after Christ.” Or, as Ambrose says (De Sacram. iii), his head is anointed, because “the senses of a wise man are in his head” (Eccl 2:14): to wit, that he may “be ready to satisfy everyone that asketh” him to give “a reason of his faith” (cf. 1 Peter 3:15; Innocent III, Decretal on Holy Unction).

P(3)- Q(66)- A(10) - RO(3) —

This white garment is given, not as though it were unlawful for the neophyte to use others: but as a sign of the glorious resurrection, unto which men are born again by Baptism; and in order to designate the purity of life, to which he will be bound after being baptized, according to Romans 6:4: “That we may walk in newness of life.”

P(3)- Q(66)- A(10) - RO(4) —

Although those things that belong to the solemnity of a sacrament are not essential to it, yet are they not superfluous, since they pertain to the sacrament’s wellbeing, as stated above.

P(3)- Q(66)- A(11) Whether three kinds of Baptism are fittingly described —

viz.

Baptism of Water, of Blood, and of the Spirit?

P(3)- Q(66)- A(11) - O(1) —

It seems that the three kinds of Baptism are not fittingly described as Baptism of Water, of Blood, and of the Spirit, i.e. of the Holy Ghost. Because the Apostle says ( Ephesians 4:5): “One Faith, one Baptism.” Now there is but one Faith. Therefore there should not be three Baptisms.

P(3)- Q(66)- A(11) - O(2) —

Further, Baptism is a sacrament, as we have made clear above ( Q(65), A(1) ). Now none but Baptism of Water is a sacrament. Therefore we should not reckon two other Baptisms.

P(3)- Q(66)- A(11) - O(3) —

Further, Damascene (De Fide Orth. iv) distinguishes several other kinds of Baptism. Therefore we should admit more than three Baptisms.

P(3)- Q(66)- A(11) —

On the contrary, on Hebrews 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.”

P(3)- Q(66)- A(11) —

I answer that, As stated above ( Q(62), A(5) ), 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 ( Revelation 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 ( Isaiah 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.”

P(3)- Q(66)- A(11) - RO(1) —

The other two Baptisms are included in the Baptism of Water, which derives its efficacy, both from Christ’s Passion and from the Holy Ghost. Consequently for this reason the unity of Baptism is not destroyed.

P(3)- Q(66)- A(11) - RO(2) —

As stated above ( Q(60), A(1) ), a sacrament is a kind of sign. The other two, however, are like the Baptism of Water, not, indeed, in the nature of sign, but in the baptismal effect. Consequently they are not sacraments.

P(3)- Q(66)- A(11) - RO(3) —

Damascene enumerates certain figurative Baptisms. For instance, “the Deluge” was a figure of our Baptism, in respect of the salvation of the faithful in the Church; since then “a few... souls were saved in the ark [Vulg.: ‘by water’],” according to 1 Peter 3:20. He also mentions “the crossing of the Red Sea”: which was a figure of our Baptism, in respect of our delivery from the bondage of sin; hence the Apostle says ( 1 Corinthians 10:2) that “all... were baptized in the cloud and in the sea.” And again he mentions “the various washings which were customary under the Old Law,” which were figures of our Baptism, as to the cleansing from sins: also “the Baptism of John,” which prepared the way for our Baptism.

P(3)- Q(66)- A(12) Whether the Baptism of Blood is the most excellent of these?

P(3)- Q(66)- A(12) - O(1) —

It seems that the Baptism of Blood is not the most excellent of these three. For the Baptism of Water impresses a character; which the Baptism of Blood cannot do. Therefore the Baptism of Blood is not more excellent than the Baptism of Water.

P(3)- Q(66)- A(12) - O(2) —

Further, the Baptism of Blood is of no avail without the Baptism of the Spirit, which is by charity; for it is written ( 1 Corinthians 13:3): “If I should deliver my body to be burned, and have not charity, it profiteth me nothing.”

But the Baptism of the Spirit avails without the Baptism of Blood; for not only the martyrs are saved. Therefore the Baptism of Blood is not the most excellent.

P(3)- Q(66)- A(12) - O(3) —

Further, just as the Baptism of Water derives its efficacy from Christ’s Passion, to which, as stated above ( A(11) ), the Baptism of Blood corresponds, so Christ’s Passion derives its efficacy from the Holy Ghost, according to Hebrews 9:14: “The Blood of Christ, Who by the Holy Ghost offered Himself unspotted unto God, shall cleanse our conscience from dead works,” etc.

Therefore the Baptism of the Spirit is more excellent than the Baptism of Blood. Therefore the Baptism of Blood is not the most excellent.

P(3)- Q(66)- A(12) —

On the contrary, 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.”

P(3)- Q(66)- A(12) —

I answer that, As stated above ( A(11) ), 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 ( A(11) ). 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 John 15:13: “Greater love than this no man hath that a man lay down his life for his friends.”

P(3)- Q(66)- A(12) - RO(1) —

A character is both reality and a sacrament.

And we do not say that the Baptism of Blood is more excellent, considering the nature of a sacrament; but considering the sacramental effect.

P(3)- Q(66)- A(12) - RO(2) —

The shedding of blood is not in the nature of a Baptism if it be without charity. Hence it is clear that the Baptism of Blood includes the Baptism of the Spirit, but not conversely. And from this it is proved to be more perfect.

P(3)- Q(66)- A(12) - RO(3) —

The Baptism owes its pre-eminence not only to Christ’s Passion, but also to the Holy Ghost, as stated above.

QUESTION OF THE MINISTERS BY WHOM THE SACRAMENT OF BAPTISM IS CONFERRED (EIGHT ARTICLES)

We have now to consider the ministers by whom the sacrament of Baptism is conferred. And concerning this there are eight points of inquiry: (1) Whether it belongs to a deacon to baptize? (2) Whether this belongs to a priest, or to a bishop only? (3) Whether a layman can confer the sacrament of Baptism? (4) Whether a woman can do this? (5) Whether an unbaptized person can baptize? (6) Whether several can at the same time baptize one and the same person? (7) Whether it is essential that someone should raise the person baptized from the sacred font? (8) Whether he who raises someone from the sacred font is bound to instruct him?

P(3)- Q(67)- A(1) Whether it is part of a deacon’s duty to baptize?

P(3)- Q(67)- A(1)- O(1) —

It seems that it is part of a deacon’s duty to baptize. Because the duties of preaching and of baptizing were enjoined by our Lord at the same time, according to Matthew 28:19: “Going... teach ye all nations, baptizing them,” etc. But it is part of a deacon’s duty to preach the gospel. Therefore it seems that it is also part of a deacon’s duty to baptize.

P(3)- Q(67)- A(1)- O(2) —

Further, according to Dionysius (Eccl. Hier. v) to “cleanse” is part of the deacon’s duty. But cleansing from sins is effected specially by Baptism, according to Ephesians 5:26: “Cleansing it by the laver of water in the word of life.” Therefore it seems that it belongs to a deacon to baptize.

P(3)- Q(67)- A(1)- O(3) —

Further, it is told of Blessed Laurence, who was a deacon, that he baptized many. Therefore it seems that it belongs to deacons to baptize.

P(3)- Q(67)- A(1) —

On the contrary, Pope Gelasius I says (the passage is to be found in the Decrees, dist. 93): “We order the deacons to keep within their own province”; and further on: “Without bishop or priest they must not dare to baptize, except in cases of extreme urgency, when the aforesaid are a long way off.”

P(3)- Q(67)- A(1) —

I answer that, Just as the properties and duties of the heavenly orders are gathered from their names, as Dionysius says (Coel.

Hier. vi), so can we gather, from the names of the ecclesiastical orders, what belongs to each order. Now “deacons” are so called from being “ministers”; because, to wit, it is not in the deacon’s province to be the chief and official celebrant in conferring a sacrament, but to minister to others, his elders, in the sacramental dispensations. And so it does not belong to a deacon to confer the sacrament of Baptism officially as it were; but to assist and serve his elders in the bestowal of this and other sacraments. Hence Isidore says (Epist. ad Ludifred.): “It is a deacon’s duty to assist and serve the priests, in all the rites of Christ’s sacraments, viz. those of Baptism, of the Chrism, of the Paten and Chalice.”

P(3)- Q(67)- A(1)- RO(1) —

It is the deacon’s duty to read the Gospel in church, and to preach it as one catechizing; hence Dionysius says (Eccl.

Hier. v) that a deacon’s office involves power over the unclean among whom he includes the catechumens. But to teach, i.e. to expound the Gospel, is the proper office of a bishop, whose action is “to perfect,” as Dionysius teaches (Eccl. Hier. v); and “to perfect” is the same as “to teach.” Consequently, it does not follow that the office of baptizing belongs to deacons.

P(3)- Q(67)- A(1)- RO(2) —

As Dionysius says (Eccl. Hier. ii), Baptism has a power not only of “cleansing” but also of “enlightening.”

Consequently, it is outside the province of the deacon whose duty it is to cleanse only: viz. either by driving away the unclean, or by preparing them for the reception of a sacrament.

P(3)- Q(67)- A(1)- RO(3) —

Because Baptism is a necessary sacrament, deacons are allowed to baptize in cases of urgency when their elders are not at hand; as appears from the authority of Gelasius quoted above. And it was thus that Blessed Laurence, being but a deacon, baptized.

P(3)- Q(67)- A(2) Whether to baptize is part of the priestly office, or proper to that of bishops?

P(3)- Q(67)- A(2)- O(1) —

It seems that to baptize is not part of the priestly office, but proper to that of bishops. Because, as stated above ( A(1), O(1) ), the duties of teaching and baptizing are enjoined in the same precept ( Matthew 28:19). But to teach, which is “to perfect,” belongs to the office of bishop, as Dionysius declares (Eccl. Hier. v, vi). Therefore to baptize also belongs to the episcopal office.

P(3)- Q(67)- A(2)- O(2) —

Further, by Baptism a man is admitted to the body of the Christian people: and to do this seems consistent with no other than the princely office. Now the bishops hold the position of princes in the Church, as the gloss observes on Luke 10:1: indeed, they even take the place of the apostles, of whom it is written ( Psalm 44:17): “Thou shalt make them princes over all the earth.” Therefore it seems that to baptize belongs exclusively to the office of bishops.

P(3)- Q(67)- A(2)- O(3) —

Further, Isidore says (Epist. ad Ludifred.) that “it belongs to the bishop to consecrate churches, to anoint altars, to consecrate [conficere] the chrism; he it is that confers the ecclesiastical orders, and blesses the consecrated virgins.” But the sacrament of Baptism is greater than all these. Therefore much more reason is there why to baptize should belong exclusively to the episcopal office.

P(3)- Q(67)- A(2) —

On the contrary, Isidore says (De Officiis. ii): “It is certain that Baptism was entrusted to priests alone.”

P(3)- Q(67)- A(2) —

I answer that, Priests are consecrated for the purpose of celebrating the sacrament of Christ’s Body, as stated above ( Q(65), A(3) ). Now that is the sacrament of ecclesiastical unity, according to the Apostle ( 1 Corinthians 10:17): “We, being many, are one bread, one body, all that partake of one bread and one chalice.”

Moreover, by Baptism a man becomes a participator in ecclesiastical unity, wherefore also he receives the right to approach our Lord’s Table.

Consequently, just as it belongs to a priest to consecrate the Eucharist, which is the principal purpose of the priesthood, so it is the proper office of a priest to baptize: since it seems to belong to one and the same, to produce the whole and to dispose the part in the whole.

P(3)- Q(67)- A(2)- RO(1) —

Our Lord enjoined on the apostles, whose place is taken by the bishops, both duties, namely, of teaching and of baptizing, but in different ways. Because Christ committed to them the duty of teaching, that they might exercise it themselves as being the most important duty of all: wherefore the apostles themselves said ( Acts 6:2): “It is not reason that we should leave the word of God and serve tables.” On the other hand, He entrusted the apostles with the office of baptizing, to be exercised vicariously; wherefore the Apostle says ( Corinthians 1:17): “Christ sent me not to baptize, but to preach the Gospel.” And the reason for this was that the merit and wisdom of the minister have no bearing on the baptismal effect, as they have in teaching, as may be seen from what we have stated above ( Q(64), A(1), ad 2; AA(5),9 ). A proof of this is found also in the fact that our Lord Himself did not baptize, but His disciples, as John relates ( 4:2). Nor does it follow from this that bishops cannot baptize; since what a lower power can do, that can also a higher power. Wherefore also the Apostle says ( Corinthians 1:14,16) that he had baptized some.

P(3)- Q(67)- A(2)- RO(2) —

In every commonwealth minor affairs are entrusted to lower officials, while greater affairs are restricted to higher officials; according to Exodus 18:22: “When any great matter soever shall fall out, let them refer it to thee, and let them judge the lesser matters only.”

Consequently it belongs to the lower officials of the state to decide matters concerning the lower orders; while to the highest it belongs to set in order those matters that regard the higher orders of the state. Now by Baptism a man attains only to the lowest rank among the Christian people: and consequently it belongs to the lesser officials of the Church to baptize, namely, the priests, who hold the place of the seventy-two disciples of Christ, as the gloss says in the passage quoted from Luke 10.

P(3)- Q(67)- A(2)- RO(3) —

As stated above ( Q(65), A(3) ), the sacrament of Baptism holds the first place in the order of necessity; but in the order of perfection there are other greater sacraments which are reserved to bishops.

P(3)- Q(67)- A(3) Whether a layman can baptize?

P(3)- Q(67)- A(3)- O(1) —

It seems that a layman cannot baptize. Because, as stated above ( A(2) ), to baptize belongs properly to the priestly order.

But those things which belong to an order cannot be entrusted to one that is not ordained. Therefore it seems that a layman, who has no orders, cannot baptize.

P(3)- Q(67)- A(3)- O(2) —

Further, it is a greater thing to baptize, than to perform the other sacramental rites of Baptism, such as to catechize, to exorcize, and to bless the baptismal water. But these things cannot be done by laymen, but only by priests. Therefore it seems that much less can laymen baptize.

P(3)- Q(67)- A(3)- O(3) —

Further, just as Baptism is a necessary sacrament, so is Penance. But a layman cannot absolve in the tribunal of Penance. Neither, therefore, can he baptize.

P(3)- Q(67)- A(3) —

On the contrary, Pope Gelasius I and Isidore say that “it is often permissible for Christian laymen to baptize, in cases of urgent necessity.”

P(3)- Q(67)- A(3) —

I answer that, It is due to the mercy of Him “Who will have all men to be saved” ( 1 Timothy 2:4) that in those things which are necessary for salvation, man can easily find the remedy. Now the most necessary among all the sacraments is Baptism, which is man’s regeneration unto spiritual life: since for children there is no substitute, while adults cannot otherwise than by Baptism receive a full remission both of guilt and of its punishment. Consequently, lest man should have to go without so necessary a remedy, it was ordained, both that the matter of Baptism should be something common that is easily obtainable by all, i.e. water; and that the minister of Baptism should be anyone, even not in orders, lest from lack of being baptized, man should suffer loss of his salvation.

P(3)- Q(67)- A(3)- RO(1) —

To baptize belongs to the priestly order by reason of a certain appropriateness and solemnity; but this is not essential to the sacrament. Consequently, if a layman were to baptize even outside a case of urgency; he would sin, yet he would confer the sacrament; nor would the person thus baptized have to be baptized again.

P(3)- Q(67)- A(3)- RO(2) —

These sacramental rites of Baptism belong to the solemnity of, and are not essential to, Baptism. And therefore they neither should nor can be done by a layman, but only by a priest, whose office it is to baptize solemnly.

P(3)- Q(67)- A(3)- RO(3) —

As stated above ( Q(65), AA(3),4 ), Penance is not so necessary as Baptism; since contrition can supply the defect of the priestly absolution which does not free from the whole punishment, nor again is it given to children. Therefore the comparison with Baptism does not stand, because its effect cannot be supplied by anything else.

P(3)- Q(67)- A(4) Whether a woman can baptize?

P(3)- Q(67)- A(4)- O(1) —

It seems that a woman cannot baptize. For we read in the acts of the Council of Carthage (iv): “However learned and holy a woman may be, she must not presume to teach men in the church, or to baptize.” But in no case is a woman allowed to teach in church, according to 1 Corinthians 14:35: “It is a shame for a woman to speak in the church.” Therefore it seems that neither is a woman in any circumstances permitted to baptize.

P(3)- Q(67)- A(4)- O(2) —

Further, to baptize belongs to those having authority. wherefore baptism should be conferred by priests having charge of souls. But women are not qualified for this; according to 1 Timothy 2:12: “I suffer not a woman to teach, nor to use authority over man, but to be subject to him [Vulg.: ‘but to be in silence’].”

Therefore a woman cannot baptize.

P(3)- Q(67)- A(4)- O(3) —

Further, in the spiritual regeneration water seems to hold the place of the mother’s womb, as Augustine says on John 3:4, “Can” a man “enter a second time into his mother’s womb, and be born again?” While he who baptizes seems to hold rather the position of father. But this is unfitting for a woman. Therefore a woman cannot baptize.

P(3)- Q(67)- A(4) —

On the contrary, Pope Urban II says (Decreta xxx): “In reply to the questions asked by your beatitude, we consider that the following answer should be given: that the baptism is valid when, in cases of necessity, a woman baptizes a child in the name of the Trinity.”

P(3)- Q(67)- A(4) —

I answer that, Christ is the chief Baptizer, according to John 1:33: “He upon Whom thou shalt see the Spirit descending and remaining upon Him, He it is that baptizeth.”

For it is written in Colossians 3 (cf. Galatians 3:28), that in Christ there is neither male nor female. Consequently, just as a layman can baptize, as Christ’s minister, so can a woman.

But since “the head of the woman is the man,” and “the head of... man, is Christ” ( 1 Corinthians 11:3), a woman should not baptize if a man be available for the purpose; just as neither should a layman in the presence of a cleric, nor a cleric in the presence of a priest. The last, however, can baptize in the presence of a bishop, because it is part of the priestly office.

P(3)- Q(67)- A(4)- RO(1) —

Just as a woman is not suffered to teach in public, but is allowed to instruct and admonish privately; so she is not permitted to baptize publicly and solemnly, and yet she can baptize in a case of urgency.

P(3)- Q(67)- A(4)- RO(2) —

When Baptism is celebrated solemnly and with due form, it should be conferred by a priest having charge of souls, or by one representing him. But this is not required in cases of urgency, when a woman may baptize.

P(3)- Q(67)- A(4)- RO(3) —

In carnal generation male and female cooperate according to the power of their proper nature; wherefore the female cannot be the active, but only the passive, principle of generation.

But in spiritual generation they do not act, either of them, by their proper power, but only instrumentally by the power of Christ. Consequently, on the same grounds either man or woman can baptize in a case of urgency.

If, however, a woman were to baptize without any urgency for so doing. there would be no need of rebaptism: as we have said in regard to laymen ( A(3), ad 1). But the baptizer herself would sin, as also those who took part with her therein, either by receiving Baptism from her, or by bringing someone to her to be baptized.

P(3)- Q(67)- A(5) Whether one that is not baptized can confer the sacrament of Baptism?

P(3)- Q(67)- A(5)- O(1) —

It seems that one that is not baptized cannot confer the sacrament of Baptism. For “none gives what he has not.” But a non-baptized person has not the sacrament of Baptism. Therefore he cannot give it.

P(3)- Q(67)- A(5)- O(2) —

Further, a man confers the sacrament of Baptism inasmuch as he is a minister of the Church. But one that is not baptized, belongs nowise to the Church, i.e. neither really nor sacramentally. Therefore he cannot confer the sacrament of Baptism.

P(3)- Q(67)- A(5)- O(3) —

Further, it is more to confer a sacrament than to receive it. But one that is not baptized, cannot receive the other sacraments. Much less, therefore, can he confer any sacrament.

P(3)- Q(67)- A(5) —

On the contrary, Isidore says: “The Roman Pontiff does not consider it to be the man who baptizes, but that the Holy Ghost confers the grace of Baptism, though he that baptizes be a pagan.” But he who is baptized, is not called a pagan. Therefore he who is not baptized can confer the sacrament of Baptism.

P(3)- Q(67)- A(5) —

I answer that, Augustine left this question without deciding it. For he says (Contra Ep. Parmen. ii): “This is indeed another question, whether even those can baptize who were never Christians; nor should anything be rashly asserted hereupon, without the authority of a sacred council such as suffices for so great a matter.” But afterwards it was decided by the Church that the unbaptized, whether Jews or pagans, can confer the sacrament of Baptism, provided they baptize in the form of the Church. Wherefore Pope Nicolas I replies to the questions propounded by the Bulgars: “You say that many in your country have been baptized by someone, whether Christian or pagan you know not. If these were baptized in the name of the Trinity, they must not be rebaptized.” But if the form of the Church be not observed, the sacrament of Baptism is not conferred. And thus is to be explained what Gregory II [*Gregory III] writes to Bishop Boniface: “Those whom you assert to have been baptized by pagans,” namely, with a form not recognized by the Church, “we command you to rebaptize in the name of the Trinity.” And the reason of this is that, just as on the part of the matter, as far as the essentials of the sacrament are concerned, any water will suffice, so, on the part of the minister, any man is competent. Consequently, an unbaptized person can baptize in a case of urgency. So that two unbaptized persons may baptize one another, one baptizing the other and being afterwards baptized by him: and each would receive not only the sacrament but also the reality of the sacrament. But if this were done outside a case of urgency, each would sin grievously, both the baptizer and the baptized, and thus the baptismal effect would be frustrated, although the sacrament itself would not be invalidated.

P(3)- Q(67)- A(5)- RO(1) —

The man who baptizes offers but his outward ministration; whereas Christ it is Who baptizes inwardly, Who can use all men to whatever purpose He wills. Consequently, the unbaptized can baptize: because, as Pope Nicolas I says, “the Baptism is not theirs,” i.e. the baptizers’, “but His,” i.e. Christ’s.

P(3)- Q(67)- A(5)- RO(2) —

He who is not baptized, though he belongs not to the Church either in reality or sacramentally, can nevertheless belong to her in intention and by similarity of action, namely, in so far as he intends to do what the Church does, and in baptizing observes the Church’s form, and thus acts as the minister of Christ, Who did not confine His power to those that are baptized, as neither did He to the sacraments.

P(3)- Q(67)- A(5)- RO(3) —

The other sacraments are not so necessary as Baptism. And therefore it is allowable that an unbaptized person should baptize rather than that he should receive other sacraments.

P(3)- Q(67)- A(6) Whether several can baptize at the same time?

P(3)- Q(67)- A(6)- O(1) —

It seems that several can baptize at the same time. For unity is contained in multitude, but not “vice versa.” Wherefore it seems that many can do whatever one can but not “vice versa”: thus many draw a ship which one could draw. But one man can baptize.

Therefore several, too, can baptize one at the same time.

P(3)- Q(67)- A(6)- O(2) —

Further, it is more difficult for one agent to act on many things, than for many to act at the same time on one. But one man can baptize several at the same time. Much more, therefore, can many baptize one at the same time.

P(3)- Q(67)- A(6)- O(3) —

Further, Baptism is a sacrament of the greatest necessity. Now in certain cases it seems necessary for several to baptize one at the same time; for instance, suppose a child to be in danger of death, and two persons present, one of whom is dumb, and the other without hands or arms; for then the mutilated person would have to pronounce the words, and the dumb person would have to perform the act of baptizing.

Therefore it seems that several can baptize one at the same time.

P(3)- Q(67)- A(6) —

On the contrary, Where there is one agent there is one action. If, therefore, several were to baptize one, it seems to follow that there would be several baptisms: and this is contrary to Ephesians 4:5: “one Faith, one Baptism.”

P(3)- Q(67)- A(6) —

I answer that, The Sacrament of Baptism derives its power principally from its form, which the Apostle calls “the word of life” ( Ephesians 5:26). Consequently, if several were to baptize one at the same time, we must consider what form they would use. For were they to say: “We baptize thee in the name of the Father and of the Son and of the Holy Ghost,” some maintain that the sacrament of Baptism would not be conferred, because the form of the Church would not be observed, i.e. “I baptize thee in the name of the Father and of the Son and of the Holy Ghost.” But this reasoning is disproved by the form observed in the Greek Church. For they might say: “The servant of God, N..., is baptized in the name of the Father and of the Son and of the Holy Ghost,” under which form the Greeks receive the sacrament of Baptism: and yet this form differs far more from the form that we use, than does this: “We baptize thee.”

The point to be observed, however, is this, that by this form, “We baptize thee,” the intention expressed is that several concur in conferring one Baptism: and this seems contrary to the notion of a minister; for a man does not baptize save as a minister of Christ, and as standing in His place; wherefore just as there is one Christ, so should there be one minister to represent Christ. Hence the Apostle says pointedly ( Ephesians 4:5): “one Lord, one Faith, one Baptism.” Consequently, an intention which is in opposition to this seems to annul the sacrament of Baptism.

On the other hand, if each were to say: “I baptize thee in the name of the Father and of the Son and of the Holy Ghost,” each would signify his intention as though he were conferring Baptism independently of the other. This might occur in the case where both were striving to baptize someone; and then it is clear that whichever pronounced the words first would confer the sacrament of Baptism; while the other, however great his right to baptize, if he presume to utter the words, would be liable to be punished as a rebaptizer. If, however, they were to pronounce the words absolutely at the same time, and dipped or sprinkled the man together, they should be punished for baptizing in an improper manner, but not for rebaptizing: because each would intend to baptize an unbaptized person, and each, so far as he is concerned, would baptize. Nor would they confer several sacraments: but the one Christ baptizing inwardly would confer one sacrament by means of both together.

P(3)- Q(67)- A(6)- RO(1) —

This argument avails in those agents that act by their own power. But men do not baptize by their own, but by Christ’s power, Who, since He is one, perfects His work by means of one minister.

P(3)- Q(67)- A(6)- RO(2) —

In a case of necessity one could baptize several at the same time under this form: “I baptize ye”: for instance, if they were threatened by a falling house, or by the sword or something of the kind, so as not to allow of the delay involved by baptizing them singly.

Nor would this cause a change in the Church’s form, since the plural is nothing but the singular doubled: especially as we find the plural expressed in Matthew 28:19: “Baptizing them,” etc. Nor is there parity between the baptizer and the baptized; since Christ, the baptizer in chief, is one: while many are made one in Christ by Baptism.

P(3)- Q(67)- A(6)- RO(3) —

As stated above ( Q(66), A(1) ), the integrity of Baptism consists in the form of words and the use of the matter.

Consequently, neither he who only pronounces the words, baptizes, nor he who dips. Where fore if one pronounces the words and the other dips, no form of words can be fitting. For neither could he say: “I baptize thee”: since he dips not, and therefore baptizes not. Nor could they say: “We baptize thee”: since neither baptizes. For if of two men, one write one part of a book, and the other write the other, it would not be a proper form of speech to say: “We wrote this book,” but the figure of synecdoche in which the whole is put for the part.

P(3)- Q(67)- A(7) Whether in Baptism it is necessary for someone to raise the baptized from the sacred font?

P(3)- Q(67)- A(7)- O(1) —

It seems that in Baptism it is not necessary for someone to raise the baptized from the sacred font. For our Baptism is consecrated by Christ’s Baptism and is conformed thereto. But Christ when baptized was not raised by anyone from the font, but according to Matthew 3:16, “Jesus being baptized, forthwith came out of the water.”

Therefore it seems that neither when others are baptized should anyone raise the baptized from the sacred font.

P(3)- Q(67)- A(7)- O(2) —

Further, Baptism is a spiritual regeneration, as stated above ( A(3) ). But in carnal generation nothing else is required but the active principle, i.e. the father, and the passive principle, i.e. the mother. Since, then, in Baptism he that baptizes takes the place of the father, while the very water of Baptism takes the place of the mother, as Augustine says in a sermon on the Epiphany (cxxxv); it seems that there is no further need for someone to raise the baptized from the sacred font.

P(3)- Q(67)- A(7)- O(3) —

Further, nothing ridiculous should be observed in the sacraments of the Church. But it seems ridiculous that after being baptized, adults who can stand up of themselves and leave the sacred font, should be held up by another. Therefore there seems no need for anyone, especially in the Baptism of adults, to raise the baptized from the sacred font.

P(3)- Q(67)- A(7) —

On the contrary, Dionysius says (Eccl. Hier. ii) that “the priests taking the baptized hand him over to his sponsor and guide.”

P(3)- Q(67)- A(7) —

I answer that, The spiritual regeneration, which takes place in Baptism, is in a certain manner likened to carnal generation: wherefore it is written ( 1 Peter 2:2): “As new-born babes, endowed with reason desire milk [Vulg.: ‘desire reasonable milk’] without guile.”

Now, in carnal generation the new-born child needs nourishment and guidance: wherefore, in spiritual generation also, someone is needed to undertake the office of nurse and tutor by forming and instructing one who is yet a novice in the Faith, concerning things pertaining to Christian faith and mode of life, which the clergy have not the leisure to do through being busy with watching over the people generally: because little children and novices need more than ordinary care. Consequently someone is needed to receive the baptized from the sacred font as though for the purpose of instructing and guiding them. It is to this that Dionysius refers (Eccl. Hier. xi) saying: “It occurred to our heavenly guides,” i.e. the Apostles, “and they decided, that infants should be taken charge of thus: that the parents of the child should hand it over to some instructor versed in holy things, who would thenceforth take charge of the child, and be to it a spiritual father and a guide in the road of salvation.”

P(3)- Q(67)- A(7)- RO(1) —

Christ was baptized not that He might be regenerated, but that He might regenerate others: wherefore after His Baptism He needed no tutor like other children.

P(3)- Q(67)- A(7)- RO(2) —

In carnal generation nothing is essential besides a father and a mother: yet to ease the latter in her travail, there is need for a midwife; and for the child to be suitably brought up there is need for a nurse and a tutor: while their place is taken in Baptism by him who raises the child from the sacred font. Consequently this is not essential to the sacrament, and in a case of necessity one alone can baptize with water.

P(3)- Q(67)- A(7)- RO(3) —

It is not on account of bodily weakness that the baptized is raised from the sacred font by the godparent, but on account of spiritual weakness, as stated above.

P(3)- Q(67)- A(8) Whether he who raises anyone from the sacred font is bound to instruct him?

P(3)- Q(67)- A(8)- O(1) —

It seems that he who raises anyone from the sacred font is not bound to instruct him. For none but those who are themselves instructed can give instruction. But even the uneducated and illinstructed are allowed to raise people from the sacred font. Therefore he who raises a baptized person from the font is not bound to instruct him.

P(3)- Q(67)- A(8)- O(2) —

Further, a son is instructed by his father better than by a stranger: for, as the Philosopher says (Ethic. viii), a son receives from his father, “being, food, and education.” If, therefore, godparents are bound to instruct their godchildren, it would be fitting for the carnal father, rather than another, to be the godparent of his own child. And yet this seems to be forbidden, as may be seen in the Decretals (xxx, qu. 1, Cap.

Pervenit and Dictum est).

P(3)- Q(67)- A(8)- O(3) —

Further, it is better for several to instruct than for one only. If, therefore, godparents are bound to instruct their godchildren, it would be better to have several godparents than only one.

Yet this is forbidden in a decree of Pope Leo, who says: “A child should not have more than one godparent, be this a man or a woman.”

P(3)- Q(67)- A(8) —

On the contrary, Augustine says in a sermon for Easter (clxviii): “In the first place I admonish you, both men and women, who have raised children in Baptism, that ye stand before God as sureties for those whom you have been seen to raise from the sacred font.”

P(3)- Q(67)- A(8) —

I answer that, Every man is bound to fulfil those duties which he has undertaken to perform. Now it has been stated above ( A(7) ) that godparents take upon themselves the duties of a tutor.

Consequently they are bound to watch over their godchildren when there is need for them to do so: for instance when and where children are brought up among unbelievers. But if they are brought up among Catholic Christians, the godparents may well be excused from this responsibility, since it may be presumed that the children will be carefully instructed by their parents. If, however, they perceive in any way that the contrary is the case, they would be bound, as far as they are able, to see to the spiritual welfare of their godchildren.

P(3)- Q(67)- A(8)- RO(1) —

Where the danger is imminent, the godparent, as Dionysius says (Eccl. Hier. vii), should be someone “versed in holy things.” But where the danger is not imminent, by reason of the children being brought up among Catholics, anyone is admitted to this position, because the things pertaining to the Christian rule of life and faith are known openly by all. Nevertheless an unbaptized person cannot be a godparent, as was decreed in the Council of Mainz, although an unbaptized person: because the person baptizing is essential to the sacrament, wherefore as the godparent is not, as stated above ( A(7), ad 2).

P(3)- Q(67)- A(8)- RO(2) —

Just as spiritual generation is distinct from carnal generation, so is spiritual education distinct from that of the body; according to Hebrews 12:9: “Moreover we have had fathers of our flesh for instructors, and we reverenced them: shall we not much more obey the Father of Spirits, and live?”

Therefore the spiritual father should be distinct from the carnal father, unless necessity demanded otherwise.

P(3)- Q(67)- A(8)- RO(3) —

Education would be full of confusion if there were more than one head instructor. Wherefore there should be one principal sponsor in Baptism: but others can be allowed as assistants.

QUESTION OF THOSE WHO RECEIVE BAPTISM (TWELVE ARTICLES)

We have now to consider those who receive Baptism; concerning which there are twelve points of inquiry: (1) Whether all are bound to receive Baptism? (2) Whether a man can be saved without Baptism? (3) Whether Baptism should be deferred? (4) Whether sinners should be baptized? (5) Whether works of satisfaction should be enjoined on sinners that have been baptized? (6) Whether Confession of sins is necessary? (7) Whether an intention is required on the part of the one baptized? (8) Whether faith is necessary? (9) Whether infants should be baptized? (10) Whether the children of Jews should be baptized against the will of their parents? (11) Whether anyone should be baptized in the mother’s womb? (12) Whether madmen and imbeciles should be baptized?

P(3)- Q(68)- A(1) Whether all are bound to receive Baptism?

P(3)- Q(68)- A(1)- O(1) —

It seems that not all are bound to receive Baptism. For Christ did not narrow man’s road to salvation. But before Christ’s coming men could be saved without Baptism: therefore also after Christ’s coming.

P(3)- Q(68)- A(1)- O(2) —

Further, Baptism seems to have been instituted principally as a remedy for original sin. Now, since a man who is baptized is without original sin, it seems that he cannot transmit it to his children.

Therefore it seems that the children of those who have been baptized, should not themselves be baptized.

P(3)- Q(68)- A(1)- O(3) —

Further, Baptism is given in order that a man may, through grace, be cleansed from sin. But those who are sanctified in the womb, obtain this without Baptism. Therefore they are not bound to receive Baptism.

P(3)- Q(68)- A(1) —

On the contrary, It is written ( John 3:5): “Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.”

Again it is stated in De Eccl. Dogm. xli, that “we believe the way of salvation to be open to those only who are baptized.”

P(3)- Q(68)- A(1) —

I answer that, Men are bound to that without which they cannot obtain salvation. Now it is manifest that no one can obtain salvation but through Christ; wherefore the Apostle says ( Romans 5:18): “As by the offense of one unto all men unto condemnation; so also by the justice of one, unto all men unto justification of life.”

But for this end is Baptism conferred on a man, that being regenerated thereby, he may be incorporated in Christ, by becoming His member: wherefore it is written ( Galatians 3:27): “As many of you as have been baptized in Christ, have put on Christ.” Consequently it is manifest that all are bound to be baptized: and that without Baptism there is no salvation for men.

P(3)- Q(68)- A(1)- RO(1) —

At no time, not even before the coming of Christ, could men be saved unless they became members of Christ: because, as it is written ( Acts 4:12), “there is no other name under heaven given to men, whereby we must be saved.” But before Christ’s coming, men were incorporated in Christ by faith in His future coming: of which faith circumcision was the “seal,” as the Apostle calls it ( Romans 4:11): whereas before circumcision was instituted, men were incorporated in Christ by “faith alone,” as Gregory says (Moral. iv), together with the offering of sacrifices, by means of which the Fathers of old made profession of their faith. Again, since Christ’s coming, men are incorporated in Christ by faith; according to Ephesians 3:17: “That Christ may dwell by faith in your hearts.” But faith in a thing already present is manifested by a sign different from that by which it was manifested when that thing was yet in the future: just as we use other parts of the verb, to signify the present, the past, and the future.

Consequently although the sacrament itself of Baptism was not always necessary for salvation, yet faith, of which Baptism is the sacrament, was always necessary.

P(3)- Q(68)- A(1)- RO(2) —

As we have stated in the P(2a), Q(81), A(3), ad 2, those who are baptized are renewed in spirit by Baptism, while their body remains subject to the oldness of sin, according to Romans 8:10: “The body, indeed, is dead because of sin, but the spirit liveth because of justification.”

Wherefore Augustine (Contra Julian. vi) proves that “not everything that is in man is baptized.” Now it is manifest that in carnal generation man does not beget in respect of his soul, but in respect of his body.

Consequently the children of those who are baptized are born with original sin; wherefore they need to be baptized.

P(3)- Q(68)- A(1)- RO(3) —

Those who are sanctified in the womb, receive indeed grace which cleanses them from original sin, but they do not therefore receive the character, by which they are conformed to Christ.

Consequently, if any were to be sanctified in the womb now, they would need to be baptized, in order to be conformed to Christ’s other members by receiving the character.

P(3)- Q(68)- A(2) Whether a man can be saved without Baptism?

P(3)- Q(68)- A(2)- O(1) —

It seems that no man can be saved without Baptism. For our Lord said ( John 3:5): “Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God.”

But those alone are saved who enter God’s kingdom. Therefore none can be saved without Baptism, by which a man is born again of water and the Holy Ghost.

P(3)- Q(68)- A(2)- O(2) —

Further, in the book De Eccl. Dogm. xli, it is written: “We believe that no catechumen, though he die in his good works, will have eternal life, except he suffer martyrdom, which contains all the sacramental virtue of Baptism.” But if it were possible for anyone to be saved without Baptism, this would be the case specially with catechumens who are credited with good works, for they seem to have the “faith that worketh by charity” ( Galatians 5:6). Therefore it seems that none can be saved without Baptism.

P(3)- Q(68)- A(2)- O(3) —

Further, as stated above ( A(1) ; Q(65), A(4) ), the sacrament of Baptism is necessary for salvation. Now that is necessary “without which something cannot be” (Metaph. v). Therefore it seems that none can obtain salvation without Baptism.

P(3)- Q(68)- A(2) —

On the contrary, Augustine says (Super Levit. lxxxiv) that “some have received the invisible sanctification without visible sacraments, and to their profit; but though it is possible to have the visible sanctification, consisting in a visible sacrament, without the invisible sanctification, it will be to no profit.” Since, therefore, the sacrament of Baptism pertains to the visible sanctification, it seems that a man can obtain salvation without the sacrament of Baptism, by means of the invisible sanctification.

P(3)- Q(68)- A(2) —

I answer that, The sacrament or Baptism may be wanting to someone in two ways. First, both in reality and in desire; as is the case with those who neither are baptized, nor wished to be baptized: which clearly indicates contempt of the sacrament, in regard to those who have the use of the free-will. Consequently those to whom Baptism is wanting thus, cannot obtain salvation: since neither sacramentally nor mentally are they incorporated in Christ, through Whom alone can salvation be obtained.

Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of “faith that worketh by charity,” whereby God, Whose power is not tied to visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, who died while yet a catechumen: “I lost him whom I was to regenerate: but he did not lose the grace he prayed for.”

P(3)- Q(68)- A(2)- RO(1) —

As it is written ( 1 Kings 16:7), “man seeth those things that appear, but the Lord beholdeth the heart.” Now a man who desires to be “born again of water and the Holy Ghost” by Baptism, is regenerated in heart though not in body. thus the Apostle says ( Romans 2:29) that “the circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men but of God.”

P(3)- Q(68)- A(2)- RO(2) —

No man obtains eternal life unless he be free from all guilt and debt of punishment. Now this plenary absolution is given when a man receives Baptism, or suffers martyrdom: for which reason is it stated that martyrdom “contains all the sacramental virtue of Baptism,” i.e. as to the full deliverance from guilt and punishment.

Suppose, therefore, a catechumen to have the desire for Baptism (else he could not be said to die in his good works, which cannot be without “faith that worketh by charity”), such a one, were he to die, would not forthwith come to eternal life, but would suffer punishment for his past sins, “but he himself shall be saved, yet so as by fire” as is stated 1 Corinthians 3:15.

P(3)- Q(68)- A(2)- RO(3) —

The sacrament of Baptism is said to be necessary for salvation in so far as man cannot be saved without, at least, Baptism of desire; “which, with God, counts for the deed” (Augustine, Enarr. in Psalm 57).

P(3)- Q(68)- A(3) Whether Baptism should be deferred?

P(3)- Q(68)- A(3)- O(1) —

It seems that Baptism should be deferred. For Pope Leo says (Epist. xvi): “Two seasons,” i.e. Easter and Whitsuntide, “are fixed by the Roman Pontiff for the celebration of Baptism. Wherefore we admonish your Beatitude not to add any other days to this custom.”

Therefore it seems that Baptism should be conferred not at once, but delayed until the aforesaid seasons.

P(3)- Q(68)- A(3)- O(2) —

Further, we read in the decrees of the Council of Agde (Can. xxxiv): “If Jews whose bad faith often “returns to the vomit,” wish to submit to the Law of the Catholic Church, let them for eight months enter the porch of the church with the catechumens; and if they are found to come in good faith then at last they may deserve the grace of Baptism.” Therefore men should not be baptized at once, and Baptism should be deferred for a certain fixed time.

P(3)- Q(68)- A(3)- O(3) —

Further, as we read in Isaiah 27:9, “this is all the fruit, that the sin... should be taken away.” Now sin seems to be taken away, or at any rate lessened, if Baptism be deferred. First, because those who sin after Baptism, sin more grievously, according to Hebrews 10:29: “How much more, do you think, he deserveth worse punishments, who hath... esteemed the blood of the testament,” i.e. Baptism, “unclean, by which he was sanctified?” Secondly, because Baptism takes away past, but not future, sins: wherefore the more it is deferred, the more sins it takes away. Therefore it seems that Baptism should be deferred for a long time.

P(3)- Q(68)- A(3) —

On the contrary, It is written (Ecclus. 5:8): “Delay not to be converted to the Lord, and defer it not from day to day.” But the perfect conversion to God is of those who are regenerated in Christ by Baptism. Therefore Baptism should not be deferred from day to day.

P(3)- Q(68)- A(3) —

I answer that, In this matter we must make a distinction and see whether those who are to be baptized are children or adults. For if they be children, Baptism should not be deferred. First, because in them we do not look for better instruction or fuller conversion.

Secondly, because of the danger of death, for no other remedy is available for them besides the sacrament of Baptism.

On the other hand, adults have a remedy in the mere desire for Baptism, as stated above ( A(2) ). And therefore Baptism should not be conferred on adults as soon as they are converted, but it should be deferred until some fixed time. First, as a safeguard to the Church, lest she be deceived through baptizing those who come to her under false pretenses, according to John 4:1: “Believe not every spirit, but try the spirits, if they be of God.”

And those who approach Baptism are put to this test, when their faith and morals are subjected to proof for a space of time. Secondly, this is needful as being useful for those who are baptized; for they require a certain space of time in order to be fully instructed in the faith, and to be drilled in those things that pertain to the Christian mode of life. Thirdly, a certain reverence for the sacrament demands a delay whereby men are admitted to Baptism at the principal festivities, viz. of Easter and Pentecost, the result being that they receive the sacrament with greater devotion.

There are, however, two reasons for forgoing this delay. First, when those who are to be baptized appear to be perfectly instructed in the faith and ready for Baptism; thus, Philip baptized the Eunuch at once ( Acts 8); and Peter, Cornelius and those who were with him ( Acts 10). Secondly, by reason of sickness or some kind of danger of death. Wherefore Pope Leo says (Epist. xvi): “Those who are threatened by death, sickness, siege, persecution, or shipwreck, should be baptized at any time.” Yet if a man is forestalled by death, so as to have no time to receive the sacrament, while he awaits the season appointed by the Church, he is saved, yet “so as by fire,” as stated above ( A(2), ad 2). Nevertheless he sins if he defer being baptized beyond the time appointed by the Church, except this be for an unavoidable cause and with the permission of the authorities of the Church. But even this sin, with his other sins, can be washed away by his subsequent contrition, which takes the place of Baptism, as stated above ( Q(66), A(11) ).

P(3)- Q(68)- A(3)- RO(1) —

This decree of Pope Leo, concerning the celebration of Baptism at two seasons, is to be understood “with the exception of the danger of death” (which is always to be feared in children) as stated above.

P(3)- Q(68)- A(3)- RO(2) —

This decree concerning the Jews was for a safeguard to the Church, lest they corrupt the faith of simple people, if they be not fully converted. Nevertheless, as the same passage reads further on, “if within the appointed time they are threatened with danger of sickness, they should be baptized.”

P(3)- Q(68)- A(3)- RO(3) —

Baptism, by the grace which it bestows, removes not only past sins, but hinders the commission of future sins.

Now this is the point to be considered — that men may not sin: it is a secondary consideration that their sins be less grievous, or that their sins be washed away, according to 1 John 2:1,2: “My little children, these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the just; and He is the propitiation for our sins.”

P(3)- Q(68)- A(4) Whether sinners should be baptized?

P(3)- Q(68)- A(4)- O(1) —

It seems that sinners should be baptized. For it is written ( Zechariah 13:1): “In that day there shall be a fountain open to the House of David, and to the inhabitants of Jerusalem: for the washing of the sinner and of the unclean woman”: and this is to be understood of the fountain of Baptism. Therefore it seems that the sacrament of Baptism should be offered even to sinners.

P(3)- Q(68)- A(4)- O(2) —

Further, our Lord said ( Matthew 9:12): “They that are in health need not a physician, but they that are ill.” But they that are ill are sinners. Therefore since Baptism is the remedy of Christ the physician of our souls, it seems that this sacrament should be offered to sinners.

P(3)- Q(68)- A(4)- O(3) —

Further, no assistance should be withdrawn from sinners. But sinners who have been baptized derive spiritual assistance from the very character of Baptism, since it is a disposition to grace. Therefore it seems that the sacrament of Baptism should be offered to sinners.

P(3)- Q(68)- A(4) —

On the contrary, Augustine says (Serm. clxix): “He Who created thee without thee, will not justify thee without thee.” But since a sinner’s will is ill-disposed, he does not co-operate with God.

Therefore it is useless to employ Baptism as a means of justification.

P(3)- Q(68)- A(4) —

I answer that, A man may be said to be a sinner in two ways. First, on account of the stain and the debt of punishment incurred in the past: and on sinners in this sense the sacrament of Baptism should be conferred, since it is instituted specially for this purpose, that by it the uncleanness of sin may be washed away, according to Ephesians 5:26: “Cleansing it by the laver of water in the word of life.”

Secondly, a man may be called a sinner because he wills to sin and purposes to remain in sin: and on sinners in this sense the sacrament of Baptism should not be conferred. First, indeed, because by Baptism men are incorporated in Christ, according to Galatians 3:27: “As many of you as have been baptized in Christ, have put on Christ.” Now so long as a man wills to sin, he cannot be united to Christ, according to Corinthians 6:14: “What participation hath justice with injustice?”

Wherefore Augustine says in his book on Penance (Serm. cccli) that “no man who has the use of free-will can begin the new life, except he repent of his former life.” Secondly, because there should be nothing useless in the works of Christ and of the Church. Now that is useless which does not reach the end to which it is ordained; and, on the other hand, no one having the will to sin can, at the same time, be cleansed from sin, which is the purpose of Baptism; for this would be to combine two contradictory things. Thirdly, because there should be no falsehood in the sacramental signs. Now a sign is false if it does not correspond with the thing signified.

But the very fact that a man presents himself to be cleansed by Baptism, signifies that he prepares himself for the inward cleansing: while this cannot be the case with one who purposes to remain in sin. Therefore it is manifest that on such a man the sacrament of Baptism is not to be conferred.

P(3)- Q(68)- A(4)- RO(1) —

The words quoted are to be understood of those sinners whose will is set on renouncing sin.

P(3)- Q(68)- A(4)- RO(2) —

The physician of souls, i.e. Christ, works in two ways. First, inwardly, by Himself: and thus He prepares man’s will so that it wills good and hates evil. Secondly, He works through ministers, by the outward application of the sacraments: and in this way His work consists in perfecting what was begun outwardly. Therefore the sacrament of Baptism is not to be conferred save on those in whom there appears some sign of their interior conversion: just as neither is bodily medicine given to a sick man, unless he show some sign of life.

P(3)- Q(68)- A(4)- RO(3) —

Baptism is the sacrament of faith. Now dead faith does not suffice for salvation; nor is it the foundation, but living faith alone, “that worketh by charity” ( Galatians 5:6), as Augustine says (De Fide et oper.). Neither, therefore, can the sacrament of Baptism give salvation to a man whose will is set on sinning, and hence expels the form of faith. Moreover, the impression of the baptismal character cannot dispose a man for grace as long as he retains the will to sin; for “God compels no man to be virtuous,” as Damascene says (De Fide Orth. ii).

P(3)- Q(68)- A(5) Whether works of satisfaction should be enjoined on sinners that have been baptized?

P(3)- Q(68)- A(5)- O(1) —

It seems that works of satisfaction should be enjoined on sinners that have been baptized. For God’s justice seems to demand that a man should be punished for every sin of his, according to Ecclesiastes 12:14: “All things that are done, God will bring into judgment.” But works of satisfaction are enjoined on sinners in punishment of past sins. Therefore it seems that works of satisfaction should be enjoined on sinners that have been baptized.

P(3)- Q(68)- A(5)- O(2) —

Further, by means of works of satisfaction sinners recently converted are drilled into righteousness, and are made to avoid the occasions of sin: “for satisfaction consists in extirpating the causes of vice, and closing the doors to sin” (De Eccl. Dogm. iv). But this is most necessary in the case of those who have been baptized recently.

Therefore it seems that works of satisfaction should be enjoined on sinners.

P(3)- Q(68)- A(5)- O(3) —

Further, man owes satisfaction to God not less than to his neighbor. But if those who were recently baptized have injured their neighbor, they should be told to make reparation to God by works of penance.

P(3)- Q(68)- A(5) —

On the contrary, Ambrose commenting on Romans 11:29: “The gifts and the calling of God are without repentance,” says: “The grace of God requires neither sighs nor groans in Baptism, nor indeed any work at all, but faith alone; and remits all, gratis.”

P(3)- Q(68)- A(5) —

I answer that, As the Apostle says ( Romans 6:3,4), “all we who are baptized in Christ Jesus, are baptized in His death: for we are buried together with Him, by Baptism unto death”; which is to say that by Baptism man is incorporated in the very death of Christ. Now it is manifest from what has been said above ( Q(48), AA(2),4 ; Q(49), A(3) ) that Christ’s death satisfied sufficiently for sins, “not for ours only, but also for those of the whole world,” according to 1 John 2:2. Consequently no kind of satisfaction should be enjoined on one who is being baptized, for any sins whatever: and this would be to dishonor the Passion and death of Christ, as being insufficient for the plenary satisfaction for the sins of those who were to be baptized.

P(3)- Q(68)- A(5)- RO(1) —

As Augustine says in his book on Infant Baptism (De Pecc. Merit. et Remiss. i), “the effect of Baptism is to make those, who are baptized, to be incorporated in Christ as His members.”

Wherefore the very pains of Christ were satisfactory for the sins of those who were to be baptized; just as the pain of one member can be satisfactory for the sin of another member. Hence it is written ( Isaiah 53:4): “Surely He hath borne our infirmities and carried our sorrows.”

P(3)- Q(68)- A(5)- RO(2) —

Those who have been lately baptized should be drilled into righteousness, not by penal, but by “easy works, so as to advance to perfection by taking exercise, as infants by taking milk,” as a gloss says on <19D002> Psalm 130:2: “As a child that is weaned is towards his mother.” For this reason did our Lord excuse His disciples from fasting when they were recently converted, as we read in Matthew 9:14,15: and the same is written 1 Peter 2:2: “As new-born babes desire... milk... that thereby you may grow unto salvation.”

P(3)- Q(68)- A(5)- RO(3) —

To restore what has been ill taken from one’s neighbor, and to make satisfaction for wrong done to him, is to cease from sin: for the very fact of retaining what belongs to another and of not being reconciled to one’s neighbor, is a sin. Wherefore those who are baptized should be enjoined to make satisfaction to their neighbor, as also to desist from sin. But they are not to be enjoined to suffer any punishment for past sins.

P(3)- Q(68)- A(6) Whether sinners who are going to be baptized are bound to confess their sins?

P(3)- Q(68)- A(6)- O(1) —

It seems that sinners who are going to be baptized are bound to confess their sins. For it is written ( Matthew 3:6) that many “were baptized” by John “in the Jordan confessing their sins.”

But Christ’s Baptism is more perfect than John’s. Therefore it seems that there is yet greater reason why they who are about to receive Christ’s Baptism should confess their sins.

P(3)- Q(68)- A(6)- O(2) —

Further, it is written ( Proverbs 28:13): “He that hideth his sins, shall not prosper; but he that shall confess and forsake them, shall obtain mercy.”

Now for this is a man baptized, that he may obtain mercy for his sins.

Therefore those who are going to be baptized should confess their sins.

P(3)- Q(68)- A(6)- O(3) —

Further, Penance is required before Baptism, according to Acts 2:38: “Do penance and be baptized every one of you.” But confession is a part of Penance. Therefore it seems that confession of sins should take place before Baptism.

P(3)- Q(68)- A(6) —

On the contrary, Confession of sins should be sorrowful: thus Augustine says (De Vera et Falsa Poenit. xiv): “All these circumstances should be taken into account and deplored.” Now, as Ambrose says on Romans 11:29, “the grace of God requires neither sighs nor groans in Baptism.” Therefore confession of sins should not be required of those who are going to be baptized.

P(3)- Q(68)- A(6) —

I answer that, Confession of sins is twofold. One is made inwardly to God: and such confession of sins is required before Baptism: in other words, man should call his sins to mind and sorrow for them; since “he cannot begin the new life, except he repent of his former life,” as Augustine says in his book on Penance (Serm. cccli). The other is the outward confession of sins, which is made to a priest; and such confession is not required before Baptism. First, because this confession, since it is directed to the person of the minister, belongs to the sacrament of Penance, which is not required before Baptism, which is the door of all the sacraments. Secondly, because the reason why a man makes outward confession to a priest, is that the priest may absolve him from his sins, and bind him to works of satisfaction, which should not be enjoined on the baptized, as stated above ( A(5) ). Moreover those who are being baptized do not need to be released from their sins by the keys of the Church, since all are forgiven them in Baptism. Thirdly, because the very act of confession made to a man is penal, by reason of the shame it inflicts on the one confessing: whereas no exterior punishment is enjoined on a man who is being baptized.

Therefore no special confession of sins is required of those who are being baptized; but that general confession suffices which they make when in accordance with the Church’s ritual they “renounce Satan and all his works.” And in this sense a gloss explains Matthew 3:6, saying that in John’s Baptism “those who are going to be baptized learn that they should confess their sins and promise to amend their life.”

If, however, any persons about to be baptized, wish, out of devotion, to confess their sins, their confession should be heard; not for the purpose of enjoining them to do satisfaction, but in order to instruct them in the spiritual life as a remedy against their vicious habits.

P(3)- Q(68)- A(6)- RO(1) —

Sins were not forgiven in John’s Baptism, which, however, was the Baptism of Penance. Consequently it was fitting that those who went to receive that Baptism, should confess their sins, so that they should receive a penance in proportion to their sins. But Christ’s Baptism is without outward penance, as Ambrose says (on Romans 11:29); and therefore there is no comparison.

P(3)- Q(68)- A(6)- RO(2) —

It is enough that the baptized make inward confession to God, and also an outward general confession, for them to “prosper and obtain mercy”: and they need no special outward confession, as stated above.

P(3)- Q(68)- A(6)- RO(3) —

Confession is a part of sacramental Penance, which is not required before Baptism, as stated above: but the inward virtue of Penance is required.

P(3)- Q(68)- A(7) Whether the intention of receiving the sacrament of Baptism is required on the part of the one baptized?

P(3)- Q(68)- A(7)- O(1) —

It seems that the intention of receiving the sacrament of Baptism is not required on the part of the one baptized. For the one baptized is, as it were, “patient” in the sacrament. But an intention is required not on the part of the patient but on the part of the agent.

Therefore it seems that the intention of receiving Baptism is not required on the part of the one baptized.

P(3)- Q(68)- A(7)- O(2) —

Further, if what is necessary for Baptism be omitted, the Baptism must be repeated; for instance, if the invocation of the Trinity be omitted, as stated above ( Q(66), A(9), ad 3). But it does not seem that a man should be rebaptized through not having had the intention of receiving Baptism: else, since his intention cannot be proved, anyone might ask to be baptized again on account of his lack of intention.

Therefore it seems that no intention is required on the part of the one baptized, in order that he receive the sacrament.

P(3)- Q(68)- A(7)- O(3) —

Further, Baptism is given as a remedy for original sin. But original sin is contracted without the intention of the person born. Therefore, seemingly, Baptism requires no intention on the part of the person baptized.

P(3)- Q(68)- A(7) —

On the contrary, According to the Church’s ritual, those who are to be baptized ask of the Church that they may receive Baptism: and thus they express their intention of receiving the sacrament.

P(3)- Q(68)- A(7) —

I answer that, By Baptism a man dies to the old life of sin, and begins a certain newness of life, according to Romans 6:4: “We are buried together with” Christ “by Baptism into death; that, as Christ is risen from the dead... so we also may walk in newness of life.”

Consequently, just as, according to Augustine (Serm. cccli), he who has the use of free-will, must, in order to die to the old life, “will to repent of his former life”; so must he, of his own will, intend to lead a new life, the beginning of which is precisely the receiving of the sacrament. Therefore on the part of the one baptized, it is necessary for him to have the will or intention of receiving the sacrament.

P(3)- Q(68)- A(7)- RO(1) —

When a man is justified by Baptism, his passiveness is not violent but voluntary: wherefore it is necessary for him to intend to receive that which is given him.

P(3)- Q(68)- A(7)- RO(2) —

If an adult lack the intention of receiving the sacrament, he must be rebaptized. But if there be doubt about this, the form to be used should be: “If thou art not baptized, I baptize thee.”

P(3)- Q(68)- A(7)- RO(3) —

Baptism is a remedy not only against original, but also against actual sins, which are caused by our will and intention.

P(3)- Q(68)- A(8) Whether faith is required on the part of the one baptized?

P(3)- Q(68)- A(8)- O(1) —

It seems that faith is required on the part of the one baptized. For the sacrament of Baptism was instituted by Christ. But Christ, in giving the form of Baptism, makes faith to precede Baptism ( Mark 16:16): “He that believeth and is baptized, shall be saved.”

Therefore it seems that without faith there can be no sacrament of Baptism.

P(3)- Q(68)- A(8)- O(2) —

Further, nothing useless is done in the sacraments of the Church. But according to the Church’s ritual, the man who comes to be baptized is asked concerning his faith: “Dost thou believe in God the Father Almighty?” Therefore it seems that faith is required for Baptism.

P(3)- Q(68)- A(8)- O(3) —

Further, the intention of receiving the sacrament is required for Baptism. But this cannot be without right faith, since Baptism is the sacrament of right faith: for thereby men “are incorporated in Christ,” as Augustine says in his book on Infant Baptism (De Pecc.

Merit. et Remiss. i); and this cannot be without right faith, according to Ephesians 3:17: “That Christ may dwell by faith in your hearts.”

Therefore it seems that a man who has not right faith cannot receive the sacrament of Baptism.

P(3)- Q(68)- A(8)- O(4) —

Further, unbelief is a most grievous sin, as we have shown in the P(2b), Q(10), A(3) . But those who remain in sin should not be baptized: therefore neither should those who remain in unbelief.

P(3)- Q(68)- A(8) —

On the contrary, Gregory writing to the bishop Quiricus says: “We have learned from the ancient tradition of the Fathers that when heretics, baptized in the name of the Trinity, come back to Holy Church, they are to be welcomed to her bosom, either with the anointing of chrism, or the imposition of hands, or the mere profession of faith.” But such would not be the case if faith were necessary for a man to receive Baptism.

P(3)- Q(68)- A(8) —

I answer that, As appears from what has been said above ( Q(63), A(6) ; Q(66), A(9) ) Baptism produces a twofold effect in the soul, viz. the character and grace. Therefore in two ways may a thing be necessary for Baptism. First, as something without which grace, which is the ultimate effect of the sacrament, cannot be had. And thus right faith is necessary for Baptism, because, as it appears from Romans 3:22, the justice of God is by faith of Jesus Christ.

Secondly, something is required of necessity for Baptism, because without it the baptismal character cannot be imprinted And thus right faith is not necessary in the one baptized any more than in the one who baptizes: provided the other conditions are fulfilled which are essential to the sacrament. For the sacrament is not perfected by the righteousness of the minister or of the recipient of Baptism, but by the power of God.

P(3)- Q(68)- A(8)- RO(1) —

Our Lord is speaking there of Baptism as bringing us to salvation by giving us sanctifying grace: which of course cannot be without right faith: wherefore He says pointedly: “He that believeth and is baptized, shall be saved.”

P(3)- Q(68)- A(8)- RO(2) —

The Church’s intention in Baptizing men is that they may be cleansed from sin, according to Isaiah 27:9: “This is all the fruit, that the sin... should be taken away.” And therefore, as far as she is concerned, she does not intend to give Baptism save to those who have right faith, without which there is no remission of sins. And for this reason she asks those who come to be baptized whether they believe. If, on the contrary, anyone, without right faith, receive Baptism outside the Church, he does not receive it unto salvation. Hence Augustine says (De Baptism. contr. Donat. iv): “From the Church being compared to Paradise we learn that men can receive her Baptism even outside her fold, but that elsewhere none can receive or keep the salvation of the blessed.”

P(3)- Q(68)- A(8)- RO(3) —

Even he who has not right faith on other points, can have right faith about the sacrament of Baptism: and so he is not hindered from having the intention of receiving that sacrament. Yet even if he think not aright concerning this sacrament, it is enough, for the receiving of the sacrament, that he should have a general intention of receiving Baptism, according as Christ instituted, and as the Church bestows it.

P(3)- Q(68)- A(8)- RO(4) —

Just as the sacrament of Baptism is not to be conferred on a man who is unwilling to give up his other sins, so neither should it be given to one who is unwilling to renounce his unbelief. Yet each receives the sacrament if it be conferred on him, though not unto salvation.

P(3)- Q(68)- A(9) Whether children should be baptized?

P(3)- Q(68)- A(9)- O(1) —

It seems that children should not be baptized.

For the intention to receive the sacrament is required in one who is being baptized, as stated above ( A(7) ). But children cannot have such an intention, since they have not the use of free-will. Therefore it seems that they cannot receive the sacrament of Baptism.

P(3)- Q(68)- A(9)- O(2) —

Further, Baptism is the sacrament of faith, as stated above ( Q(39), A(5) ; Q(66), A(1), ad 1). But children have not faith, which demands an act of the will on the part of the believer, as Augustine says (Super Joan. xxvi). Nor can it be said that their salvation is implied in the faith of their parents; since the latter are sometimes unbelievers, and their unbelief would conduce rather to the damnation of their children.

Therefore it seems that children cannot be baptized.

P(3)- Q(68)- A(9)- O(3) —

Further, it is written ( 1 Peter 3:21) that “Baptism saveth” men; “not the putting away of the filth of the flesh, but the examination of a good conscience towards God.” But children have no conscience, either good or bad, since they have not the use of reason: nor can they be fittingly examined, since they understand not. Therefore children should not be baptized.

P(3)- Q(68)- A(9) —

On the contrary, Dionysius says (Eccl. Hier. iii): “Our heavenly guides,” i.e. the Apostles, “approved of infants being admitted to Baptism.”

P(3)- Q(68)- A(9) —

I answer that, As the Apostle says ( Romans 5:17), “if by one man’s offense death reigned through one,” namely Adam, “much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one, Jesus Christ.” Now children contract original sin from the sin of Adam; which is made clear by the fact that they are under the ban of death, which “passed upon all” on account of the sin of the first man, as the Apostle says in the same passage ( Romans 5:12). Much more, therefore, can children receive grace through Christ, so as to reign in eternal life. But our Lord Himself said ( John 3:5): “Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.”

Consequently it became necessary to baptize children, that, as in birth they incurred damnation through Adam so in a second birth they might obtain salvation through Christ. Moreover it was fitting that children should receive Baptism, in order that being reared from childhood in things pertaining to the Christian mode of life, they may the more easily persevere therein; according to Proverbs 22:5: “A young man according to his way, even when he is old, he will not depart from it.”

This reason is also given by Dionysius (Eccl. Hier. iii).

P(3)- Q(68)- A(9)- RO(1) —

The spiritual regeneration effected by Baptism is somewhat like carnal birth, in this respect, that as the child while in the mother’s womb receives nourishment not independently, but through the nourishment of its mother, so also children before the use of reason, being as it were in the womb of their mother the Church, receive salvation not by their own act, but by the act of the Church. Hence Augustine says (De Pecc. Merit. et Remiss. i): “The Church, our mother, offers her maternal mouth for her children, that they may imbibe the sacred mysteries: for they cannot as yet with their own hearts believe unto justice, nor with their own mouths confess unto salvation... And if they are rightly said to believe, because in a certain fashion they make profession of faith by the words of their sponsors, why should they not also be said to repent, since by the words of those same sponsors they evidence their renunciation of the devil and this world?” For the same reason they can be said to intend, not by their own act of intention, since at times they struggle and cry; but by the act of those who bring them to be baptized.

P(3)- Q(68)- A(9)- RO(2) —

As Augustine says, writing to Boniface (Cont. duas Ep. Pelag. i), “in the Church of our Saviour little children believe through others, just as they contracted from others those sins which are remitted in Baptism.” Nor is it a hindrance to their salvation if their parents be unbelievers, because, as Augustine says, writing to the same Boniface (Ep. xcviii), “little children are offered that they may receive grace in their souls, not so much from the hands of those that carry them (yet from these too, if they be good and faithful) as from the whole company of the saints and the faithful. For they are rightly considered to be offered by those who are pleased at their being offered, and by whose charity they are united in communion with the Holy Ghost.” And the unbelief of their own parents, even if after Baptism these strive to infect them with the worship of demons, hurts not the children. For as Augustine says (Cont. duas Ep. Pelag. i) “when once the child has been begotten by the will of others, he cannot subsequently be held by the bonds of another’s sin so long as he consent not with his will, according to” Ezekiel 18:4: “‘As the soul of the Father, so also the soul of the son is mine; the soul that sinneth, the same shall die.’ Yet he contracted from Adam that which was loosed by the grace of this sacrament, because as yet he was not endowed with a separate existence.” But the faith of one, indeed of the whole Church, profits the child through the operation of the Holy Ghost, Who unites the Church together, and communicates the goods of one member to another.

P(3)- Q(68)- A(9)- RO(3) —

Just as a child, when he is being baptized, believes not by himself but by others, so is he examined not by himself but through others, and these in answer confess the Church’s faith in the child’s stead, who is aggregated to this faith by the sacrament of faith. And the child acquires a good conscience in himself, not indeed as to the act, but as to the habit, by sanctifying grace.

P(3)- Q(68)- A(10) Whether children of Jews or other unbelievers be baptized against the will of their parents?

P(3)- Q(68)- A(10) - O(1) —

It seems that children of Jews or other unbelievers should be baptized against the will of their parents. For it is a matter of greater urgency to rescue a man from the danger of eternal death than from the danger of temporal death. But one ought to rescue a child that is threatened by the danger of temporal death, even if its parents through malice try to prevent its being rescued. Therefore much more reason is there for rescuing the children of unbelievers from the danger of eternal death, even against their parents’ will.

P(3)- Q(68)- A(10) - O(2) —

The children of slaves are themselves slaves, and in the power of their masters. But Jews and all other unbelievers are the slaves of kings and rulers. Therefore without any injustice rulers can have the children of Jews baptized, as well as those of other slaves who are unbelievers.

P(3)- Q(68)- A(10) - O(3) —

Further, every man belongs more to God, from Whom he has his soul, than to his carnal father, from whom he has his body. Therefore it is not unjust if the children of unbelievers are taken away from their carnal parents, and consecrated to God by Baptism.

P(3)- Q(68)- A(10) —

On the contrary, It is written in the Decretals (Dist. xlv), quoting the council of Toledo: “In regard to the Jews the holy synod commands that henceforward none of them be forced to believe: for such are not to be saved against their will, but willingly, that their righteousness may be without flaw.”

P(3)- Q(68)- A(10) —

I answer that, The children of unbelievers either have the use of reason or they have not. If they have, then they already begin to control their own actions, in things that are of Divine or natural law. And therefore of their own accord, and against the will of their parents, they can receive Baptism, just as they can contract marriage. Consequently such can lawfully be advised and persuaded to be baptized.

If, however, they have not yet the use of free-will, according to the natural law they are under the care of their parents as long as they cannot look after themselves. For which reason we say that even the children of the ancients “were saved through the faith of their parents.” Wherefore it would be contrary to natural justice if such children were baptized against their parents’ will; just as it would be if one having the use of reason were baptized against his will. Moreover under the circumstances it would be dangerous to baptize the children of unbelievers; for they would be liable to lapse into unbelief, by reason of their natural affection for their parents.

Therefore it is not the custom of the Church to baptize the children of unbelievers against their parents’ will.

P(3)- Q(68)- A(10) - RO(1) —

It is not right to rescue a man from death of the body against the order of civil law: for instance, if a man be condemned to death by the judge who has tried him, none should use force in order to rescue him from death. Consequently, neither should anyone infringe the order of the natural law, in virtue of which a child is under the care of its father, in order to rescue it from the danger of eternal death.

P(3)- Q(68)- A(10) - RO(2) —

Jews are slaves of rulers by civil slavery, which does not exclude the order of the natural and Divine law.

P(3)- Q(68)- A(10) - RO(3) —

Man is ordained unto God through his reason, by which he can know God. Wherefore a child, before it has the use of reason, is ordained to God, by a natural order, through the reason of its parents, under whose care it naturally lies, and it is according to their ordering that things pertaining to God are to be done in respect of the child.

P(3)- Q(68)- A(11) Whether a child can be baptized while yet in its mother’s womb?

P(3)- Q(68)- A(11) - O(1) —

It seems that a child can be baptized while yet in its mother’s womb. For the gift of Christ is more efficacious unto salvation than Adam’s sin unto condemnation, as the Apostle says ( Romans 5:15). But a child while yet in its mother’s womb is under sentence of condemnation on account of Adam’s sin. For much more reason, therefore, can it be saved through the gift of Christ, which is bestowed by means of Baptism. Therefore a child can be baptized while yet in its mother’s womb.

P(3)- Q(68)- A(11) - O(2) —

Further, a child, while yet in its mother’s womb, seems to be part of its mother. Now, when the mother is baptized, whatever is in her and part of her, is baptized. Therefore it seems that when the mother is baptized, the child in her womb is baptized.

P(3)- Q(68)- A(11) - O(3) —

Further, eternal death is a greater evil than death of the body. But of two evils the less should be chosen. If, therefore, the child in the mother’s womb cannot be baptized, it would be better for the mother to be opened, and the child to be taken out by force and baptized, than that the child should be eternally damned through dying without Baptism.

P(3)- Q(68)- A(11) - O(4) —

Further, it happens at times that some part of the child comes forth first, as we read in Genesis 38:27: “In the very delivery of the infants, one put forth a hand, whereon the midwife tied a scarlet thread, saying: This shall come forth the first. But he drawing back his hand, the other came forth.”

Now sometimes in such cases there is danger of death. Therefore it seems that that part should be baptized, while the child is yet in its mother’s womb.

P(3)- Q(68)- A(11) —

On the contrary, Augustine says (Ep. ad Dardan.): “No one can be born a second time unless he be born first.” But Baptism is a spiritual regeneration. Therefore no one should be baptized before he is born from the womb.

P(3)- Q(68)- A(11) —

I answer that, It is essential to Baptism that some part of the body of the person baptized be in some way washed with water, since Baptism is a kind of washing, as stated above ( Q(66), A(1) ).

But an infant’s body, before being born from the womb, can nowise be washed with water; unless perchance it be said that the baptismal water, with which the mother’s body is washed, reaches the child while yet in its mother’s womb. But this is impossible: both because the child’s soul, to the sanctification of which Baptism is ordained, is distinct from the soul of the mother; and because the body of the animated infant is already formed, and consequently distinct from the body of the mother. Therefore the Baptism which the mother receives does not overflow on to the child which is in her womb. Hence Augustine says (Cont. Julian. vi): “If what is conceived within a mother belonged to her body, so as to be considered a part thereof, we should not baptize an infant whose mother, through danger of death, was baptized while she bore it in her womb. Since, then, it,” i.e. the infant, “is baptized, it certainly did not belong to the mother’s body while it was in the womb.” It follows, therefore, that a child can nowise be baptized while in its mother’s womb.

P(3)- Q(68)- A(11) - RO(1) —

Children while in the mother’s womb have not yet come forth into the world to live among other men. Consequently they cannot be subject to the action of man, so as to receive the sacrament, at the hands of man, unto salvation. They can, however, be subject to the action of God, in Whose sight they live, so as, by a kind of privilege, to receive the grace of sanctification; as was the case with those who were sanctified in the womb.

P(3)- Q(68)- A(11) - RO(2) —

An internal member of the mother is something of hers by continuity and material union of the part with the whole: whereas a child while in its mother’s womb is something of hers through being joined with, and yet distinct from her. Wherefore there is no comparison.

P(3)- Q(68)- A(11) - RO(3) —

We should “not do evil that there may come good” ( Romans 3:8). Therefore it is wrong to kill a mother that her child may be baptized. If, however, the mother die while the child lives yet in her womb, she should be opened that the child may be baptized.

P(3)- Q(68)- A(11) - RO(4) —

Unless death be imminent, we should wait until the child has entirely come forth from the womb before baptizing it.

If, however, the head, wherein the senses are rooted, appear first, it should be baptized, in cases of danger: nor should it be baptized again, if perfect birth should ensue. And seemingly the same should be done in cases of danger no matter what part of the body appear first. But as none of the exterior parts of the body belong to its integrity in the same degree as the head, some hold that since the matter is doubtful, whenever any other part of the body has been baptized, the child, when perfect birth has taken place, should be baptized with the form: “If thou art not baptized, I baptize thee,” etc.

P(3)- Q(68)- A(12) Whether madmen and imbeciles should be baptized?

P(3)- Q(68)- A(12) - O(1) —

It seems that madmen and imbeciles should not be baptized. For in order to receive Baptism, the person baptized must have the intention, as stated above ( A(7) ). But since madmen and imbeciles lack the use of reason, they can have but a disorderly intention. Therefore they should not be baptized.

P(3)- Q(68)- A(12) - O(2) —

Further, man excels irrational animals in that he has reason. But madmen and imbeciles lack the use of reason, indeed in some cases we do not expect them ever to have it, as we do in the case of children. It seems, therefore, that just as irrational animals are not baptized, so neither should madmen and imbeciles in those cases be baptized.

P(3)- Q(68)- A(12) - O(3) —

Further, the use of reason is suspended in madmen and imbeciles more than it is in one who sleeps. But it is not customary to baptize people while they sleep. Therefore it should not be given to madmen and imbeciles.

P(3)- Q(68)- A(12) —

On the contrary, Augustine says (Confess. iv) of his friend that “he was baptized when his recovery was despaired of”: and yet Baptism was efficacious with him. Therefore Baptism should sometimes be given to those who lack the use of reason.

P(3)- Q(68)- A(12) —

I answer that, In the matter of madmen and imbeciles a distinction is to be made. For some are so from birth, and have no lucid intervals, and show no signs of the use of reason. And with regard to these it seems that we should come to the same decision as with regard to children who are baptized in the Faith of the Church, as stated above ( A(9), ad 2).

But there are others who have fallen from a state of sanity into a state of insanity. And with regard to these we must be guided by their wishes as expressed by them when sane: so that, if then they manifested a desire to receive Baptism, it should be given to them when in a state of madness or imbecility, even though then they refuse. If, on the other hand, while sane they showed no desire to receive Baptism, they must not be baptized.

Again, there are some who, though mad or imbecile from birth, have, nevertheless, lucid intervals, in which they can make right use of reason.

Wherefore, if then they express a desire for Baptism, they can be baptized though they be actually in a state of madness. And in this case the sacrament should be bestowed on them if there be fear of danger otherwise it is better to wait until the time when they are sane, so that they may receive the sacrament more devoutly. But if during the interval of lucidity they manifest no desire to receive Baptism, they should not be baptized while in a state of insanity.

Lastly there are others who, though not altogether sane, yet can use their reason so far as to think about their salvation, and understand the power of the sacrament. And these are to be treated the same as those who are sane, and who are baptized if they be willing, but not against their will.

P(3)- Q(68)- A(12) - RO(1) —

Imbeciles who never had, and have not now, the use of reason, are baptized, according to the Church’s intention, just as according to the Church’s ritual, they believe and repent; as we have stated above of children ( A(9), ad OBJ). But those who have had the use of reason at some time, or have now, are baptized according to their own intention, which they have now, or had when they were sane.

P(3)- Q(68)- A(12) - RO(2) —

Madmen and imbeciles lack the use of reason accidentally, i.e. through some impediment in a bodily organ; but not like irrational animals through want of a rational soul. Consequently the comparison does not hold.

P(3)- Q(68)- A(12) - RO(3) —

A person should not be baptized while asleep, except he be threatened with the danger of death. In which case he should be baptized, if previously he has manifested a desire to receive Baptism, as we have stated in reference to imbeciles: thus Augustine relates of his friend that “he was baptized while unconscious,” because he was in danger of death (Confess. iv).

QUESTION OF THE EFFECTS OF BAPTISM (TEN ARTICLES)

We must now consider the effects of Baptism, concerning which there are ten points of inquiry: (1) Whether all sins are taken away by Baptism? (2) Whether man is freed from all punishment by Baptism? (3) Whether Baptism takes away the penalties of sin that belong to this life? (4) Whether grace and virtues are bestowed on man by Baptism? (5) Of the effects of virtue which are conferred by Baptism? (6) Whether even children receive grace and virtues in Baptism? (7) Whether Baptism opens the gates of the heavenly kingdom to those who are baptized? (8) Whether Baptism produces an equal effect in all who are baptized? (9) Whether insincerity hinders the effect of Baptism? (10) Whether Baptism takes effect when the insincerity ceases?

P(3)- Q(69)- A(1) Whether all sins are taken away by Baptism?

P(3)- Q(69)- A(1)- O(1) —

It seems that not all sins are taken away by Baptism. For Baptism is a spiritual regeneration, which corresponds to carnal generation. But by carnal generation man contracts none but original sin. Therefore none but original sin is taken away by Baptism.

P(3)- Q(69)- A(1)- O(2) —

Further, Penance is a sufficient cause of the remission of actual sins. But penance is required in adults before Baptism, according to Acts 2:38: “Do penance and be baptized every one of you.” Therefore Baptism has nothing to do with the remission of actual sins.

P(3)- Q(69)- A(1)- O(3) —

Further, various diseases demand various remedies: because as Jerome says on Mark 9:27,28: “What is a cure for the heel is no cure for the eye.” But original sin, which is taken away by Baptism, is generically distinct from actual sin. Therefore not all sins are taken away by Baptism.

P(3)- Q(69)- A(1) —

On the contrary, It is written ( Ezekiel 36:25): “I will pour upon you clean water, and you shall be cleansed from all your filthiness.”

P(3)- Q(69)- A(1) —

I answer that, As the Apostle says ( Romans 6:3), “all we, who are baptized in Christ Jesus, are baptized in His death.” And further on he concludes ( Romans 6:11): “So do you also reckon that you are dead to sin, but alive unto God in Christ Jesus our Lord.”

Hence it is clear that by Baptism man dies unto the oldness of sin, and begins to live unto the newness of grace. But every sin belongs to the primitive oldness. Consequently every sin is taken away by Baptism.

P(3)- Q(69)- A(1)- RO(1) —

As the Apostle says ( Romans 5:15,16), the sin of Adam was not so far-reaching as the gift of Christ, which is bestowed in Baptism: “for judgment was by one unto condemnation; but grace is of many offenses, unto justification.” Wherefore Augustine says in his book on Infant Baptism (De Pecc. Merit. et Remiss. i), that “in carnal generation, original sin alone is contracted; but when we are born again of the Spirit, not only original sin but also wilful sin is forgiven.”

P(3)- Q(69)- A(1)- RO(2) —

No sin can be forgiven save by the power of Christ’s Passion: hence the Apostle says ( Hebrews 9:22) that “without shedding of blood there is no remission.” Consequently no movement of the human will suffices for the remission of sin, unless there be faith in Christ’s Passion, and the purpose of participating in it, either by receiving Baptism, or by submitting to the keys of the Church. Therefore when an adult approaches Baptism, he does indeed receive the forgiveness of all his sins through his purpose of being baptized, but more perfectly through the actual reception of Baptism.

P(3)- Q(69)- A(1)- RO(3) —

This argument is true of special remedies. But Baptism operates by the power of Christ’s Passion, which is the universal remedy for all sins; and so by Baptism all sins are loosed.

P(3)- Q(69)- A(2) Whether man is freed by Baptism from all debt of punishment due to sin?

P(3)- Q(69)- A(2)- O(1) —

It seems that man is not freed by Baptism from all debt of punishment due to sin. For the Apostle says ( Romans 13:1): “Those things that are of God are well ordered [Vulg.: ‘Those that are, are ordained of God’].”

But guilt is not set in order save by punishment, as Augustine says (Ep. cxl). Therefore Baptism does not take away the debt of punishment due to sins already committed.

P(3)- Q(69)- A(2)- O(2) —

Further, the effect of a sacrament has a certain likeness to the sacrament itself; since the sacraments of the New Law “effect what they signify,” as stated above ( Q(62), A(1), ad 1). But the washing of Baptism has indeed a certain likeness with the cleansing from the stain of sin, but none, seemingly, with the remission of the debt of punishment. Therefore the debt of punishment is not taken away by Baptism.

P(3)- Q(69)- A(2)- O(3) —

Further, when the debt of punishment has been remitted, a man no longer deserves to be punished, and so it would be unjust to punish him. If, therefore, the debt of punishment be remitted by Baptism, it would be unjust, after Baptism, to hang a thief who had committed murder before. Consequently the severity of human legislation would be relaxed on account of Baptism; which is undesirable. Therefore Baptism does not remit the debt of punishment.

P(3)- Q(69)- A(2) —

On the contrary, Ambrose, commenting on Romans 11:29, “The gifts and the calling of God ate without repentance,” says: “The grace of God in Baptism remits all, gratis.”

P(3)- Q(69)- A(2) —

I answer that, As stated above ( Q(49), A(3), ad 2; Q(68), AA(1),4,5 ) by Baptism a man is incorporated in the Passion and death of Christ, according to Romans 6:8: “If we be dead with Christ, we believe that we shall live also together with Christ.” Hence it is clear that the Passion of Christ is communicated to every baptized person, so that he is healed just as if he himself had suffered and died. Now Christ’s Passion, as stated above ( Q(68), A(5) ), is a sufficient satisfaction for all the sins of all men. Consequently he who is baptized, is freed from the debt of all punishment due to him for his sins, just as if he himself had offered sufficient satisfaction for all his sins.

P(3)- Q(69)- A(2)- RO(1) —

Since the pains of Christ’s Passion are communicated to the person baptized, inasmuch as he is made a member of Christ, just as if he himself had borne those pains, his sins are set in order by the pains of Christ’s Passion.

P(3)- Q(69)- A(2)- RO(2) —

Water not only cleanses but also refreshes.

And thus by refreshing it signifies the remission of the debt of punishment, just as by cleansing it signifies the washing away of guilt.

P(3)- Q(69)- A(2)- RO(3) —

In punishments inflicted by a human tribunal, we have to consider not only what punishment a man deserves in respect of God, but also to what extent he is indebted to men who are hurt and scandalized by another’s sin. Consequently, although a murderer is freed by Baptism from his debt of punishment in respect of God, he remains, nevertheless, in debt to men; and it is right that they should be edified at his punishment, since they were scandalized at his sin. But the sovereign may remit the penalty to such like out of kindness.

P(3)- Q(69)- A(3) Whether Baptism should take away the penalties of sin that belong to this life?

P(3)- Q(69)- A(3)- O(1) —

It seems that Baptism should take away the penalties of sin that belong to this life. For as the Apostle says ( Romans 5:15), the gift of Christ is farther-reaching than the sin of Adam. But through Adam’s sin, as the Apostle says ( Romans 5:12), “death entered into this world,” and, consequently, all the other penalties of the present life. Much more, therefore, should man be freed from the penalties of the present life, by the gift of Christ which is received in Baptism.

P(3)- Q(69)- A(3)- O(2) —

Further, Baptism takes away the guilt of both original and actual sin. Now it takes away the guilt of actual sin in such a way as to free man from all debt of punishment resulting therefrom.

Therefore it also frees man from the penalties of the present life, which are a punishment of original sin.

P(3)- Q(69)- A(3)- O(3) —

Further, if the cause be removed, the effect is removed. But the cause of these penalties is original sin, which is taken away by Baptism. Therefore such like penalties should not remain.

P(3)- Q(69)- A(3) —

On the contrary, on Romans 6:6, “that the body of sin may be destroyed,” a gloss says: “The effect of Baptism is that the old man is crucified, and the body of sin destroyed, not as though the living flesh of man were delivered by the destruction of that concupiscence with which it has been bespattered from its birth; but that it may not hurt him, when dead, though it was in him when he was born.” Therefore for the same reason neither are the other penalties taken away by Baptism.

P(3)- Q(69)- A(3) —

I answer that, Baptism has the power to take away the penalties of the present life yet it does not take them away during the present life, but by its power they will be taken away from the just in the resurrection when “this mortal hath put on immortality” ( 1 Corinthians 15:54). And this is reasonable. First, because, by Baptism, man is incorporated in Christ, and is made His member, as stated above ( A(3) ; Q(68), A(5) ). Consequently it is fitting that what takes place in the Head should take place also in the member incorporated. Now, from the very beginning of His conception Christ was “full of grace and truth,” yet He had a passible body, which through His Passion and death was raised up to a life of glory. Wherefore a Christian receives grace in Baptism, as to his soul; but he retains a passible body, so that he may suffer for Christ therein: yet at length he will be raised up to a life of impassibility. Hence the Apostle says ( Romans 8:11): “He that raised up Jesus Christ from the dead, shall quicken also our [Vulg.: ‘your’] mortal bodies, because of His Spirit that dwelleth in us [Vulg.: ‘you’]”: and further on in the same chapter ( Romans 8:17): “Heirs indeed of God, and joint heirs with Christ: yet so, if we suffer with Him, that we may be also glorified with Him.”

Secondly, this is suitable for our spiritual training: namely, in order that, by fighting against concupiscence and other defects to which he is subject, man may receive the crown of victory. Wherefore on Romans 6:6, “that the body of sin may be destroyed,” a gloss says: “If a man after Baptism live in the flesh, he has concupiscence to fight against, and to conquer by God’s help.” In sign of which it is written ( Judges 3:1,2): “These are the nations which the Lord left, that by them He might instruct Israel... that afterwards their children might learn to fight with their enemies, and to be trained up to war.”

Thirdly, this was suitable, lest men might seek to be baptized for the sake of impassibility in the present life, and not for the sake of the glory of life eternal. Wherefore the Apostle says ( 1 Corinthians 15:19): “If in this life only we have hope in Christ, we are of all men most miserable.”

P(3)- Q(69)- A(3)- RO(1) —

As a gloss says on Romans 6:6, “that we may serve sin no longer — Like a man who, having captured a redoubtable enemy, slays him not forthwith, but suffers him to live for a little time in shame and suffering; so did Christ first of all fetter our punishment, but at a future time He will destroy it.”

P(3)- Q(69)- A(3)- RO(2) —

As the gloss says on the same passage (cf. ad 1), “the punishment of sin is twofold, the punishment of hell, and temporal punishment. Christ entirely abolished the punishment of hell, so that those who are baptized and truly repent, should not be subject to it.

He did not, however, altogether abolish temporal punishment yet awhile; for hunger, thirst, and death still remain. But He overthrew its kingdom and power” in the sense that man should no longer be in fear of them: “and at length He will altogether exterminate it at the last day.”

P(3)- Q(69)- A(3)- RO(3) —

As we stated in the P(2a), Q(81), A(1) ; P(2a), Q(82), A(1), ad 2 original sin spread in this way, that at first the person infected the nature, and afterwards the nature infected the person. Whereas Christ in reverse order at first repairs what regards the person, and afterwards will simultaneously repair what pertains to the nature in all men. Consequently by Baptism He takes away from man forthwith the guilt of original sin and the punishment of being deprived of the heavenly vision. But the penalties of the present life, such as death, hunger, thirst, and the like, pertain to the nature, from the principles of which they arise, inasmuch as it is deprived of original justice. Therefore these defects will not be taken away until the ultimate restoration of nature through the glorious resurrection.

P(3)- Q(69)- A(4) Whether grace and virtues are bestowed on man by Baptism?

P(3)- Q(69)- A(4)- O(1) —

It seems that grace and virtues are not bestowed on man by Baptism. Because, as stated above ( Q(62), A(1), ad 1), the sacraments of the New Law “effect what they signify.” But the baptismal cleansing signifies the cleansing of the soul from guilt, and not the fashioning of the soul with grace and virtues. Therefore it seems that grace and virtues are not bestowed on man by Baptism.

P(3)- Q(69)- A(4)- O(2) —

Further, one does not need to receive what one has already acquired. But some approach Baptism who have already grace and virtues: thus we read ( Acts 10:1,2): “There was a certain man in Cesarea, named Cornelius, a centurion of that which is called the Italian band, a religious man and fearing God”; who, nevertheless, was afterwards baptized by Peter. Therefore grace and virtues are not bestowed by Baptism.

P(3)- Q(69)- A(4)- O(3) —

Further, virtue is a habit: which is defined as a “quality not easily removed, by which one may act easily and pleasurably.” But after Baptism man retains proneness to evil which removes virtue; and experiences difficulty in doing good, in which the act of virtue consists. Therefore man does not acquire grace and virtue in Baptism.

P(3)- Q(69)- A(4) —

On the contrary, The Apostle says ( Titus 3:5,6): “He saved us by the laver of regeneration,” i.e. by Baptism, “and renovation of the Holy Ghost, Whom He hath poured forth upon us abundantly,” i.e. “unto the remission of sins and the fulness of virtues,” as a gloss expounds. Therefore the grace of the Holy Ghost and the fulness of virtues are given in Baptism.

P(3)- Q(69)- A(4) —

I answer that, As Augustine says in the book on Infant Baptism (De Pecc. Merit. et Remiss. i) “the effect of Baptism is that the baptized are incorporated in Christ as His members.” Now the fulness of grace and virtues flows from Christ the Head to all His members, according to John 1:16: “Of His fulness we all have received.”

Hence it is clear that man receives grace and virtues in Baptism.

P(3)- Q(69)- A(4)- RO(1) —

As the baptismal water by its cleansing signifies the washing away of guilt, and by its refreshment the remission of punishment, so by its natural clearness it signifies the splendor of grace and virtues.

P(3)- Q(69)- A(4)- RO(2) —

As stated above ( A(1), ad 2; Q(68), A(2) ) man receives the forgiveness of sins before Baptism in so far as he has Baptism of desire, explicitly or implicitly; and yet when he actually receives Baptism, he receives a fuller remission, as to the remission of the entire punishment. So also before Baptism Cornelius and others like him receive grace and virtues through their faith in Christ and their desire for Baptism, implicit or explicit: but afterwards when baptized, they receive a yet greater fulness of grace and virtues. Hence in Psalm 22:2, “He hath brought me up on the water of refreshment,” a gloss says: “He has brought us up by an increase of virtue and good deeds in Baptism.”

P(3)- Q(69)- A(4)- RO(3) —

Difficulty in doing good and proneness to evil are in the baptized, not through their lacking the habits of the virtues, but through concupiscence which is not taken away in Baptism. But just as concupiscence is diminished by Baptism, so as not to enslave us, so also are both the aforesaid defects diminished, so that man be not overcome by them.

P(3)- Q(69)- A(5) Whether certain acts of the virtues are fittingly set down as effects of Baptism, to wit —

incorporation in Christ, enlightenment, and fruitfulness?

P(3)- Q(69)- A(5)- O(1) —

It seems that certain acts of the virtues are unfittingly set down as effects of Baptism, to wit — ”incorporation in Christ, enlightenment, and fruitfulness.” For Baptism is not given to an adult, except he believe; according to Mark 16:16: “He that believeth and is baptized, shall be saved.” But it is by faith that man is incorporated in Christ, according to Ephesians 3:17: “That Christ may dwell by faith in your hearts.” Therefore no one is baptized except he be already incorporated in Christ. Therefore incorporation with Christ is not the effect of Baptism.

P(3)- Q(69)- A(5)- O(2) —

Further, enlightenment is caused by teaching, according to Ephesians 3:8,9: “To me the least of all the saints, is given this grace... to enlighten all men,” etc. But teaching by the catechism precedes Baptism. Therefore it is not the effect of Baptism.

P(3)- Q(69)- A(5)- O(3) —

Further, fruitfulness pertains to active generation. But a man is regenerated spiritually by Baptism. Therefore fruitfulness is not an effect of Baptism.

P(3)- Q(69)- A(5) —

On the contrary, Augustine says in the book on Infant Baptism (De Pecc. Merit. et Remiss. i) that “the effect of Baptism is that the baptized are incorporated in Christ.” And Dionysius (Eccl. Hier. ii) ascribes enlightenment to Baptism. And on Psalm 22:2, “He hath brought me up on the water of refreshment,” a gloss says that “the sinner’s soul, sterilized by drought, is made fruitful by Baptism.”

P(3)- Q(69)- A(5) —

I answer that, By Baptism man is born again unto the spiritual life, which is proper to the faithful of Christ, as the Apostle says ( Galatians 2:20): “And that I live now in the flesh; I live in the faith of the Son of God.” Now life is only in those members that are united to the head, from which they derive sense and movement. And therefore it follows of necessity that by Baptism man is incorporated in Christ, as one of His members. Again, just as the members derive sense and movement from the material head, so from their spiritual Head, i.e. Christ, do His members derive spiritual sense consisting in the knowledge Of truth, and spiritual movement which results from the instinct of grace. Hence it is written ( John 1:14,16): “We have seen Him... full of grace and truth; and of His fulness we all have received.”

And it follows from this that the baptized are enlightened by Christ as to the knowledge of truth, and made fruitful by Him with the fruitfulness of good works by the infusion of grace.

P(3)- Q(69)- A(5)- RO(1) —

Adults who already believe in Christ are incorporated in Him mentally. But afterwards, when they are baptized, they are incorporated in Him, corporally, as it were, i.e. by the visible sacrament; without the desire of which they could not have been incorporated in Him even mentally.

P(3)- Q(69)- A(5)- RO(2) —

The teacher enlightens outwardly and ministerially by catechizing: but God enlightens the baptized inwardly, by preparing their hearts for the reception of the doctrines of truth, according to John 6:45: “It is written in the prophets... They shall all be taught of God.”

P(3)- Q(69)- A(5)- RO(3) —

The fruitfulness which i ascribed as an effect of Baptism is that by which man brings forth good works; not that by which he begets others in Christ, as the Apostle says ( 1 Corinthians 4:15): “In Christ Jesus by the Gospel I have begotten you.”

P(3)- Q(69)- A(6) Whether children receive grace and virtue in Baptism?

P(3)- Q(69)- A(6)- O(1) —

It seems that children do not receive grace and virtues in Baptism. For grace and virtues are not possessed without faith and charity. But faith, as Augustine says (Ep. xcviii), “depends on the will of the believer”: and in like manner charity depends on the will of the lover. Now children have not the use of the will, and consequently they have neither faith nor charity. Therefore children do not receive grace and virtues in Baptism.

P(3)- Q(69)- A(6)- O(2) —

Further, on John 14:12, “Greater than these shall he do,” Augustine says that in order for the ungodly to be made righteous “Christ worketh in him, but not without him.” But a child, through not having the use of free-will, does not co-operate with Christ unto its justification: indeed at times it does its best to resist. Therefore it is not justified by grace and virtues.

P(3)- Q(69)- A(6)- O(3) —

Further, it is written ( Romans 4:5): “To him that worketh not, yet believing in Him that justifieth the ungodly, his faith is reputed to justice according to the purpose of the grace of God.”

But a child believeth not “in Him that justifieth the ungodly.” Therefore a child receives neither sanctifying grace nor virtues.

P(3)- Q(69)- A(6)- O(4) —

Further, what is done with a carnal intention does not seem to have a spiritual effect. But sometimes children are taken to Baptism with a carnal intention, to wit, that their bodies may be healed.

Therefore they do not receive the spiritual effect consisting in grace and virtue.

P(3)- Q(69)- A(6) —

On the contrary, Augustine says (Enchiridion lii): “When little children are baptized, they die to that sin which they contracted in birth: so that to them also may be applied the words: ‘We are buried together with Him by Baptism unto death’”: (and he continues thus) “‘that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.’“ Now newness of life is through grace and virtues. Therefore children receive grace and virtues in Baptism.

P(3)- Q(69)- A(6) —

I answer that, Some of the early writers held that children do not receive grace and virtues in Baptism, but that they receive the imprint of the character of Christ, by the power of which they receive grace and virtue when they arrive at the perfect age. But this is evidently false, for two reasons. First, because children, like adults, are made members of Christ in Baptism; hence they must, of necessity, receive an influx of grace and virtues from the Head. Secondly, because, if this were true, children that die after Baptism, would not come to eternal life; since according to Romans 6:23, “the grace of God is life everlasting.” And consequently Baptism would not have profited them unto salvation.

Now the source of their error was that they did not recognize the distinction between habit and act. And so, seeing children to be incapable of acts of virtue, they thought that they had no virtues at all after Baptism.

But this inability of children to act is not due to the absence of habits, but to an impediment on the part of the body: thus also when a man is asleep, though he may have the habits of virtue, yet is he hindered from virtuous acts through being asleep.

P(3)- Q(69)- A(6)- RO(1) —

Faith and charity depend on man’s will, yet so that the habits of these and other virtues require the power of the will which is in children; whereas acts of virtue require an act of the will, which is not in children. In this sense Augustine says in the book on Infant Baptism (Ep. xcviii): “The little child is made a believer, not as yet by that faith which depends on the will of the believer, but by the sacrament of faith itself,” which causes the habit of faith.

P(3)- Q(69)- A(6)- RO(2) —

As Augustine says in his book on Charity (Ep. Joan. ad Parth. iii), “no man is born of water and the Holy Ghost unwillingly which is to be understood not of little children but of adults.”

In like manner we are to understand as applying to adults, that man “without himself is not justified by Christ.” Moreover, if little children who are about to be baptized resist as much as they can, “this is not imputed to them, since so little do they know what they do, that they seem not to do it at all”: as Augustine says in a book on the Presence of God, addressed to Dardanus (Ep. clxxxvii).

P(3)- Q(69)- A(6)- RO(3) —

As Augustine says (Serm. clxxvi): “Mother Church lends other feet to the little children that they may come; another heart that they may believe; another tongue that they may confess.” So that children believe, not by their own act, but by the faith of the Church, which is applied to them: by the power of which faith, grace and virtues are bestowed on them.

P(3)- Q(69)- A(6)- RO(4) —

The carnal intention of those who take children to be baptized does not hurt the latter, as neither does one’s sin hurt another, unless he consent. Hence Augustine says in his letter to Boniface (Ep. xcviii): “Be not disturbed because some bring children to be baptized, not in the hope that they may be born again to eternal life by the spiritual grace, but because they think it to be a remedy whereby they may preserve or recover health. For they are not deprived of regeneration, through not being brought for this intention.”

P(3)- Q(69)- A(7) Whether the effect of Baptism is to open the gates of the heavenly kingdom?

P(3)- Q(69)- A(7)- O(1) —

It seems that it is not the effect of Baptism, to open the gates of the heavenly kingdom. For what is already opened needs no opening. But the gates of the heavenly kingdom were opened by Christ’s Passion: hence it is written (Apoc. 4:1): “After these things I looked and behold (a great) door was opened in heaven.” Therefore it is not the effect of Baptism, to open the gates of the heavenly kingdom.

P(3)- Q(69)- A(7)- O(2) —

Further, Baptism has had its effects ever since it was instituted. But some were baptized with Christ’s Baptism, before His Passion, according to John 3:22,26: and if they had died then, the gates of the heavenly kingdom would not have been opened to them, since none entered therein before Christ, according to Mic. 2:13: “He went up [Vulg.: ‘shall go up’] that shall open the way before them.” Therefore it is not the effect of Baptism, to open the gates of the heavenly kingdom.

P(3)- Q(69)- A(7)- O(3) —

Further, the baptized are still subject to death and the other penalties of the present life, as stated above ( A(3) ). But entrance to the heavenly kingdom is opened to none that are subject to punishment: as is clear in regard to those who are in purgatory. Therefore it is not the effect of Baptism, to open the gates of the heavenly kingdom.

P(3)- Q(69)- A(7) —

On the contrary, on Luke 3:21, “Heaven was opened,” the gloss of Bede says: “We see here the power of Baptism; from which when a man comes forth, the gates of the heavenly kingdom are opened unto him.”

P(3)- Q(69)- A(7) —

I answer that, To open the gates of the heavenly kingdom is to remove the obstacle that prevents one from entering therein.

Now this obstacle is guilt and the debt of punishment. But it has been shown above ( AA(1),2 ) that all guilt and also all debt of punishment are taken away by Baptism. It follows, therefore, that the effect of Baptism is to open the gates of the heavenly kingdom.

P(3)- Q(69)- A(7)- RO(1) —

Baptism opens the gates of the heavenly kingdom to the baptized in so far as it incorporates them in the Passion of Christ, by applying its power to man.

P(3)- Q(69)- A(7)- RO(2) —

When Christ’s Passion was not as yet consummated actually but only in the faith of believers, Baptism proportionately caused the gates to be opened, not in fact but in hope. For the baptized who died then looked forward, with a sure hope, to enter the heavenly kingdom.

P(3)- Q(69)- A(7)- RO(3) —

The baptized are subject to death and the penalties of the present life, not by reason of a personal debt of punishment but by reason of the state of their nature. And therefore this is no bar to their entrance to the heavenly kingdom, when death severs the soul from the body; since they have paid, as it were, the debt of nature.

P(3)- Q(69)- A(8) Whether Baptism has an equal effect in all?

P(3)- Q(69)- A(8)- O(1) —

It seems that Baptism has not an equal effect in all. For the effect of Baptism is to remove guilt. But in some it takes away more sins than in others; for in children it takes away only original sins, whereas in adults it takes away actual sins, in some many, in others few.

Therefore Baptism has not an equal effect in all.

P(3)- Q(69)- A(8)- O(2) —

Further, grace and virtues are bestowed on man by Baptism. But some, after Baptism, seem to have more grace and more perfect virtue than others who have been baptized. Therefore Baptism has not an equal effect in all.

P(3)- Q(69)- A(8)- O(3) —

Further, nature is perfected by grace, as matter by form. But a form is received into matter according to its capacity.

Therefore, since some of the baptized, even children, have greater capacity for natural gifts than others have, it seems that some receive greater grace than others.

P(3)- Q(69)- A(8)- O(4) —

Further, in Baptism some receive not only spiritual, but also bodily health; thus Constantine was cleansed in Baptism from leprosy. But all the infirm do not receive bodily health in Baptism.

Therefore it has not an equal effect in all.

P(3)- Q(69)- A(8) —

On the contrary, It is written ( Ephesians 4:5): “One Faith, one Baptism.” But a uniform cause has a uniform effect.

Therefore Baptism has an equal effect in all.

P(3)- Q(69)- A(8) —

I answer that, The effect of Baptism is twofold, the essential effect, and the accidental. The essential effect of Baptism is that for which Baptism was instituted, namely, the begetting of men unto spiritual life. Therefore, since all children are equally disposed to Baptism, because they are baptized not in their own faith, but in that of the Church, they all receive an equal effect in Baptism. Whereas adults, who approach Baptism in their own faith, are not equally disposed to Baptism; for some approach thereto with greater, some with less, devotion. And therefore some receive a greater, some a smaller share of the grace of newness; just as from the same fire, he receives more heat who approaches nearest to it, although the fire, as far as it is concerned, sends forth its heat equally to all.

But the accidental effect of Baptism, is that to which Baptism is not ordained, but which the Divine power produces miraculously in Baptism: thus on Romans 6:6, “that we may serve sin no longer,” a gloss says: “this is not bestowed in Baptism, save by an ineffable miracle of the Creator, so that the law of sin, which is in our members, be absolutely destroyed.” And such like effects are not equally received by all the baptized, even if they approach with equal devotion: but they are bestowed according to the ordering of Divine providence.

P(3)- Q(69)- A(8)- RO(1) —

The least baptismal grace suffices to blot out all sins. Wherefore that in some more sins are loosed than in others is not due to the greater efficacy of Baptism, but to the condition of the recipient: for in each one it looses whatever it finds.

P(3)- Q(69)- A(8)- RO(2) —

That greater or lesser grace appears in the baptized, may occur in two ways. First, because one receives greater grace in Baptism than another, on account of his greater devotion, as stated above. Secondly, because, though they receive equal grace, they do not make an equal use of it, but one applies himself more to advance therein, while another by his negligence baffles grace.

P(3)- Q(69)- A(8)- RO(3) —

The various degrees of capacity in men arise, not from a variety in the mind which is renewed by Baptism (since all men, being of one species, are of one form), but from the diversity of bodies. But it is otherwise with the angels, who differ in species. And therefore gratuitous gifts are bestowed on the angels according to their diverse capacity for natural gifts, but not on men.

P(3)- Q(69)- A(8)- RO(4) —

Bodily health is not the essential effect of Baptism, but a miraculous work of Divine providence.

P(3)- Q(69)- A(9) Whether insincerity hinders the effect of Baptism?

P(3)- Q(69)- A(9)- O(1) —

It seems that insincerity does not hinder the effect of Baptism. For the Apostle says ( Galatians 3:27): “As many of you as have been baptized in Christ Jesus, have put on Christ.” But all that receive the Baptism of Christ, are baptized in Christ. Therefore they all put on Christ: and this is to receive the effect of Baptism.

Consequently insincerity does not hinder the effect of Baptism.

P(3)- Q(69)- A(9)- O(2) —

Further, the Divine power which can change man’s will to that which is better, works in Baptism. But the effect of the efficient cause cannot be hindered by that which can be removed by that cause. Therefore insincerity cannot hinder the effect of Baptism.

P(3)- Q(69)- A(9)- O(3) —

Further, the effect of Baptism is grace, to which sin is in opposition. But many other sins are more grievous than insincerity, which are not said to hinder the effect of Baptism. Therefore neither does insincerity.

P(3)- Q(69)- A(9) —

On the contrary, It is written (Wis. 1:5): “The Holy Spirit of discipline will flee from the deceitful.” But the effect of Baptism is from the Holy Ghost. Therefore insincerity hinders the effect of Baptism.

P(3)- Q(69)- A(9) —

I answer that, As Damascene says (De Fide Orth. ii), “God does not compel man to be righteous.” Consequently in order that a man be justified by Baptism, his will must needs embrace both Baptism and the baptismal effect. Now, a man is said to be insincere by reason of his will being in contradiction with either Baptism or its effect. For, according to Augustine (De Bapt. cont. Donat. vii), a man is said to be insincere, in four ways: first, because he does not believe, whereas Baptism is the sacrament of Faith; secondly, through scorning the sacrament itself; thirdly, through observing a rite which differs from that prescribed by the Church in conferring the sacrament; fourthly, through approaching the sacrament without devotion. Wherefore it is manifest that insincerity hinders the effect of Baptism.

P(3)- Q(69)- A(9)- RO(1) —

“To be baptized in Christ,” may be taken in two ways. First, “in Christ,” i.e. “in conformity with Christ.” And thus whoever is baptized in Christ so as to be conformed to Him by Faith and Charity, puts on Christ by grace. Secondly, a man is said to be baptized in Christ, in so far as he receives Christ’s sacrament. And thus all put on Christ, through being configured to Him by the character, but not through being conformed to Him by grace.

P(3)- Q(69)- A(9)- RO(2) —

When God changes man’s will from evil to good, man does not approach with insincerity. But God does not always do this. Nor is this the purpose of the sacrament, that an insincere man be made sincere; but that he who comes in sincerity, be justified.

P(3)- Q(69)- A(9)- RO(3) —

A man is said to be insincere who makes a show of willing what he wills not. Now whoever approaches Baptism, by that very fact makes a show of having right faith in Christ, of veneration for this sacrament, and of wishing to conform to the Church, and to renounce sin. Consequently, to whatever sin a man wishes to cleave, if he approach Baptism, he approaches insincerely, which is the same as to approach without devotion. But this must be understood of mortal sin, which is in opposition to grace: but not of venial sin. Consequently, here insincerity includes, in a way, every sin.

P(3)- Q(69)- A(10) Whether Baptism produces its effect when the insincerity ceases?

P(3)- Q(69)- A(10) - O(1) —

It seems that Baptism does not produce its effect, when the insincerity ceases. For a dead work, which is void of charity, can never come to life. But he who approaches Baptism insincerely, receives the sacrament without charity. Therefore it can never come to life so as to bestow grace.

P(3)- Q(69)- A(10) - O(2) —

Further, insincerity seems to be stronger than Baptism, because it hinders its effect. But the stronger is not removed by the weaker. Therefore the sin of insincerity cannot be taken away by Baptism which has been hindered by insincerity. And thus Baptism will not receive its full effect, which is the remission of all sins.

P(3)- Q(69)- A(10) - O(3) —

Further, it may happen that a man approach Baptism insincerely, and afterwards commit a number of sins. And yet these sins will not be taken away by Baptism; because Baptism washes away past, not future, sins. Such a Baptism, therefore, will never have its effect, which is the remission of all sins.

P(3)- Q(69)- A(10) —

On the contrary, Augustine says (De Bapt. cont.

Donat. i): “Then does Baptism begin to have its salutary effect, when truthful confession takes the place of that insincerity which hindered sins from being washed away, so long as the heart persisted in malice and sacrilege.”

P(3)- Q(69)- A(10) —

I answer that, As stated above ( Q(66), A(9) ), Baptism is a spiritual regeneration. Now when a thing is generated, it receives together with the form, the form’s effect, unless there be an obstacle; and when this is removed, the form of the thing generated produces its effect: thus at the same time as a weighty body is generated, it has a downward movement, unless something prevent this; and when the obstacle is removed, it begins forthwith to move downwards. In like manner when a man is baptized, he receives the character, which is like a form; and he receives in consequence its proper effect, which is grace whereby all his sins are remitted. But this effect is sometimes hindered by insincerity. Wherefore, when this obstacle is removed by Penance, Baptism forthwith produces its effect.

P(3)- Q(69)- A(10) - RO(1) —

The sacrament of Baptism is the work of God, not of man. Consequently, it is not dead in the man, who being insincere, is baptized without charity.

P(3)- Q(69)- A(10) - RO(2) —

Insincerity is not removed by Baptism but by Penance: and when it is removed, Baptism takes away all guilt, and all debt of punishment due to sins, whether committed before Baptism, or even co-existent with Baptism. Hence Augustine says (De Bapt. cont.

Donat. i): “Yesterday is blotted out, and whatever remains over and above, even the very last hour and moment preceding Baptism, the very moment of Baptism. But from that moment forward he is bound by his obligations.” And so both Baptism and Penance concur in producing the effect of Baptism, but Baptism as the direct efficient cause, Penance as the indirect cause, i.e. as removing the obstacle.

P(3)- Q(69)- A(10) - RO(3) —

The effect of Baptism is to take away not future, but present and past sins. And consequently, when the insincerity passes away, subsequent sins are indeed remitted, but by Penance, not by Baptism. Wherefore they are not remitted, like the sins which preceded Baptism, as to the whole debt of punishment.

QUESTION OF CIRCUMCISION (FOUR ARTICLES)

We have now to consider things that are preparatory to Baptism: and (1) that which preceded Baptism, viz. Circumcision, (2) those which accompany Baptism, viz. Catechism and Exorcism.

Concerning the first there are four points of inquiry: (1) Whether circumcision was a preparation for, and a figure of, Baptism? (2) Its institution; (3) Its rite; (4) Its effect.

P(3)- Q(70)- A(1) Whether circumcision was a preparation for, and a figure of Baptism?

P(3)- Q(70)- A(1)- O(1) —

It seems that circumcision was not a preparation for, and a figure of Baptism. For every figure has some likeness to that which it foreshadows. But circumcision has no likeness to Baptism.

Therefore it seems that it was not a preparation for, and a figure of Baptism.

P(3)- Q(70)- A(1)- O(2) —

Further, the Apostle, speaking of the Fathers of old, says ( 1 Corinthians 10:2), that “all were baptized in the cloud, and in the sea”: but not that they were baptized in circumcision. Therefore the protecting pillar of a cloud, and the crossing of the Red Sea, rather than circumcision, were a preparation for, and a figure of Baptism.

P(3)- Q(70)- A(1)- O(3) —

Further, it was stated above ( Q(38), AA(1),3 ) that the baptism of John was a preparation for Christ’s. Consequently, if circumcision was a preparation for, and a figure of Christ’s Baptism, it seems that John’s baptism was superfluous: which is unseemly. Therefore circumcision was not a preparation for, and a figure of Baptism.

P(3)- Q(70)- A(1) —

On the contrary, The Apostle says ( Colossians 2:11,12): “You are circumcised with circumcision, not made by hand in despoiling the body of the flesh, but in the circumcision of Christ, buried with Him in Baptism.”

P(3)- Q(70)- A(1) —

I answer that, Baptism is called the Sacrament of Faith; in so far, to wit, as in Baptism man makes a profession of faith, and by Baptism is aggregated to the congregation of the faithful. Now our faith is the same as that of the Fathers of old, according to the Apostle ( Corinthians 4:13): “Having the same spirit of faith... we... believe.” But circumcision was a protestation of faith; wherefore by circumcision also men of old were aggregated to the body of the faithful. Consequently, it is manifest that circumcision was a preparation for Baptism and a figure thereof, forasmuch as “all things happened” to the Fathers of old “in figure” ( 1 Corinthians 10:11); just as their faith regarded things to come.

P(3)- Q(70)- A(1)- RO(1) —

Circumcision was like Baptism as to the spiritual effect of the latter. For just as circumcision removed a carnal pellicule, so Baptism despoils man of carnal behavior.

P(3)- Q(70)- A(1)- RO(2) —

The protecting pillar of cloud and the crossing of the Red Sea were indeed figures of our Baptism, whereby we are born again of water, signified by the Red Sea; and of the Holy Ghost, signified by the pillar of cloud: yet man did not make, by means of these, a profession of faith, as by circumcision; so that these two things were figures but not sacraments. But circumcision was a sacrament, and a preparation for Baptism; although less clearly figurative of Baptism, as to externals, than the aforesaid. And for this reason the Apostle mentions them rather than circumcision.

P(3)- Q(70)- A(1)- RO(3) —

John’s baptism was a preparation for Christ’s as to the act done: but circumcision, as to the profession of faith, which is required in Baptism, as stated above.

P(3)- Q(70)- A(2) Whether circumcision was instituted in a fitting manner?

P(3)- Q(70)- A(2)- O(1) —

It seems that circumcision was instituted in an unfitting manner. For as stated above ( A(1) ) a profession of faith was made in circumcision. But none could ever be delivered from the first man’s sin, except by faith in Christ’s Passion, according to Romans 3:25: “Whom God hath proposed to be a propitiation, through faith in His blood.” Therefore circumcision should have been instituted forthwith after the first man’s sin, and not at the time of Abraham.

P(3)- Q(70)- A(2)- O(2) —

Further, in circumcision man made profession of keeping the Old Law, just as in Baptism he makes profession of keeping the New Law; wherefore the Apostle says ( Galatians 5:3): “I testify... to every man circumcising himself, that he is a debtor to do the whole Law.”

But the observance of the Law was not promulgated at the time of Abraham, but rather at the time of Moses. Therefore it was unfitting for circumcision to be instituted at the time of Abraham P(3)- Q(70)- A(2)- O(3) — Further, circumcision was a figure of, and a preparation for, Baptism. But Baptism is offered to all nations, according to Matthew 28:19: “Going... teach ye all nations, baptizing them.”

Therefore circumcision should have been instituted as binding, not the Jews only, but also all nations.

P(3)- Q(70)- A(2)- O(4) —

Further, carnal circumcision should correspond to spiritual circumcision, as the shadow to the reality. But spiritual circumcision which is of Christ, regards indifferently both sexes, since “in Christ Jesus there is neither male nor female,” as is written Colossians [* Galatians 3:28]. Therefore the institution of circumcision which concerns only males, was unfitting.

P(3)- Q(70)- A(2) —

On the contrary, We read (Genesis 17) that circumcision was instituted by God, Whose “works are perfect” ( Deuteronomy 32:4).

P(3)- Q(70)- A(2) —

I answer that, As stated above ( A(1) ) circumcision was a preparation for Baptism, inasmuch as it was a profession of faith in Christ, which we also profess in Baptism. Now among the Fathers of old, Abraham was the first to receive the promise of the future birth of Christ, when it was said to him: “In thy seed shall all the nations of the earth be blessed” ( Genesis 22:18). Moreover, he was the first to cut himself off from the society of unbelievers, in accordance with the commandment of the Lord, Who said to him ( Genesis 13:1): “Go forth out of thy country and from thy kindred.” Therefore circumcision was fittingly instituted in the person of Abraham.

P(3)- Q(70)- A(2)- RO(1) —

Immediately after the sin of our first parent, on account of the knowledge possessed by Adam, who was fully instructed about Divine things, both faith and natural reason flourished in man to such an extent, that there was no need for any signs of faith and salvation to be prescribed to him, but each one was wont to make protestation of his faith, by outward signs of his profession, according as he thought best. But about the time of Abraham faith was on the wane, many being given over to idolatry. Moreover, by the growth of carnal concupiscence natural reason was clouded even in regard to sins against nature. And therefore it was fitting that then, and not before, circumcision should be instituted, as a profession of faith and a remedy against carnal concupiscence.

P(3)- Q(70)- A(2)- RO(2) —

The observance of the Law was not to be promulgated until the people were already gathered together: because the law is ordained to the public good, as we have stated in the P(2a), Q(90), A(2) . Now it behooved the body of the faithful to be gathered together by a sensible sign, which is necessary in order that men be united together in any religion, as Augustine says (Contra Faust. xix). Consequently, it was necessary for circumcision to be instituted before the giving of the Law.

Those Fathers, however, who lived before the Law, taught their families concerning Divine things by way of paternal admonition. Hence the Lord said of Abraham ( Genesis 18:19): “I know that he will command his children, and his household after him to keep the way of the Lord.”

P(3)- Q(70)- A(2)- RO(3) —

Baptism contains in itself the perfection of salvation, to which God calls all men, according to 1 Timothy 2:4: “Who will have all men to be saved.” Wherefore Baptism is offered to all nations.

On the other hand circumcision did not contain the perfection of salvation, but signified it as to be achieved by Christ, Who was to be born of the Jewish nation. For this reason circumcision was given to that nation alone.

P(3)- Q(70)- A(2)- RO(4) —

The institution of circumcision is as a sign of Abraham’s faith, who believed that himself would be the father of Christ Who was promised to him: and for this reason it was suitable that it should be for males only. Again, original sin, against which circumcision was specially ordained, is contracted from the father, not from the mother, as was stated in the P(2a), Q(81), A(5) . But Baptism contains the power of Christ, Who is the universal cause of salvation for all, and is “The Remission of all sins” (Post-Communion, Tuesday in Whitweek).

P(3)- Q(70)- A(3) Whether the rite of circumcision was fitting?

P(3)- Q(70)- A(3)- O(1) —

It seems that the rite of circumcision was unfitting. For circumcision, as stated above ( AA(1),2 ), was a profession of faith. But faith is in the apprehensive power, whose operations appear mostly in the head. Therefore the sign of circumcision should have been conferred on the head rather than on the virile member.

P(3)- Q(70)- A(3)- O(2) —

Further, in the sacraments we make use of such things as are in more frequent use; for instance, water, which is used for washing, and bread, which we use for nourishment. But, in cutting, we use an iron knife more commonly than a stone knife. Therefore circumcision should not have been performed with a stone knife.

P(3)- Q(70)- A(3)- O(3) —

Further, just as Baptism was instituted as a remedy against original sin, so also was circumcision, as Bede says (Hom. in Circum.). But now Baptism is not put off until the eighth day, lest children should be in danger of loss on account of original sin, if they should die before being baptized. On the other hand, sometimes Baptism is put off until after the eighth day. Therefore the eighth day should not have been fixed for circumcision, but this day should have been anticipated, just as sometimes it was deferred.

P(3)- Q(70)- A(3) —

On the contrary, The aforesaid rite of circumcision is fixed by a gloss on Romans 4:11: “And he received the sign of circumcision.”

P(3)- Q(70)- A(3) —

I answer that, As stated above ( A(2) ), circumcision was established, as a sign of faith, by God “of” Whose “wisdom there is no number” ( <19E605> Psalm 146:5). Now to determine suitable signs is a work of wisdom. Consequently, it must be allowed that the rite of circumcision was fitting.

P(3)- Q(70)- A(3)- RO(1) —

It was fitting for circumcision to be performed on the virile member. First, because it was a sign of that faith whereby Abraham believed that Christ would be born of his seed. Secondly, because it was to be a remedy against original sin, which is contracted through the act of generation. Thirdly, because it was ordained as a remedy for carnal concupiscence, which thrives principally in those members, by reason of the abundance of venereal pleasure.

P(3)- Q(70)- A(3)- RO(2) —

A stone knife was not essential to circumcision. Wherefore we do not find that an instrument of this description is required by any divine precept; nor did the Jews, as a rule, make use of such a knife for circumcision; indeed, neither do they now.

Nevertheless, certain well-known circumcisions are related as having been performed with a stone knife, thus ( Exodus 4:25) we read that “Sephora took a very sharp stone and circumcised the foreskin of her son,” and ( Joshua 5:2): “Make thee knives of stone, and circumcise the second time the children of Israel.”

Which signified that spiritual circumcision would be done by Christ, of Whom it is written ( 1 Corinthians 10:4): “Now the rock was Christ.”

P(3)- Q(70)- A(3)- RO(3) —

The eighth day was fixed for circumcision: first, because of the mystery; since, Christ, by taking away from the elect, not only guilt but also all penalties, will perfect the spiritual circumcision, in the eighth age (which is the age of those that rise again), as it were, on the eighth day. Secondly, on account of the tenderness of the infant before the eighth day. Wherefore even in regard to other animals it is prescribed ( Leviticus 22:27): “When a bullock, or a sheep, or a goat, is brought forth, they shall be seven days under the udder of their dam: but the eighth day and thenceforth, they may be offered to the Lord.”

Moreover, the eighth day was necessary for the fulfilment of the precept; so that, to wit, those who delayed beyond the eighth day, sinned, even though it were the sabbath, according to John 7:23: “(If) a man receives circumcision on the sabbath-day, that the Law of Moses may not be broken.”

But it was not necessary for the validity of the sacrament: because if anyone delayed beyond the eighth day, they could be circumcised afterwards.

Some also say that in imminent danger of death, it was allowable to anticipate the eighth day. But this cannot be proved either from the authority of Scripture or from the custom of the Jews. Wherefore it is better to say with Hugh of St. Victor (De Sacram. i) that the eighth day was never anticipated for any motive, however urgent. Hence on Proverbs 4:3: “I was... an only son in the sight of my mother,” a gloss says, that Bersabee’s other baby boy did not count because through dying before the eighth day it received no name; and consequently neither was it circumcised.

P(3)- Q(70)- A(4) Whether circumcision bestowed sanctifying grace?

P(3)- Q(70)- A(4)- O(1) —

It seems that circumcision did not bestow sanctifying grace. For the Apostle says ( Galatians 2:21): “If justice be by the Law, then Christ died in vain,” i.e. without cause. But circumcision was an `obligation imposed by the Law, according to Galatians 5:3: “I testify... to every man circumcising himself, that he is a debtor to do the whole law.”

Therefore, if justice be by circumcision, “Christ died in vain,” i.e. without cause. But this cannot be allowed. Therefore circumcision did not confer grace whereby the sinner is made righteous.

P(3)- Q(70)- A(4)- O(2) —

Further, before the institution of circumcision faith alone sufficed for justification; hence Gregory says (Moral. iv): “Faith alone did of old in behalf of infants that for which the water of Baptism avails with us.” But faith has lost nothing of its strength through the commandment of circumcision. Therefore faith alone justified little ones, and not circumcision.

P(3)- Q(70)- A(4)- O(3) —

Further, we read ( Joshua 5:5,6) that “the people that were born in the desert, during the forty years... were uncircumcised.” If, therefore, original sin was taken away by circumcision, it seems that all who died in the desert, both little children and adults, were lost. And the same argument avails in regard to those who died before the eighth day, which was that of circumcision, which day could nol be anticipated, as stated above ( A(3), ad 3).

P(3)- Q(70)- A(4)- O(4) —

Further, nothing but sin closes the entrance to the heavenly kingdom. But before the Passion the entrance to the heavenly kingdom was closed to the circumcised. Therefore men were not justified from sin by circumcision.

P(3)- Q(70)- A(4)- O(5) —

Further, original sin is not remitted without actual sin being remitted also: because “it is wicked to hope for half forgiveness from God,” as Augustine says (De Vera et Falsa Poenit. ix).

But we read nowhere of circumcision as remitting actual sin. Therefore neither did it remit original sin.

P(3)- Q(70)- A(4) —

On the contrary, Augustine says, writing to Valerius in answer to Julian (De Nup. et Concup. ii): “From the time that circumcision was instituted among God’s people, as ‘a seal of the justice of the faith,’ it availed little children unto sanctification by cleansing them from the original and bygone sin; just as Baptism also from the time of its institution began to avail unto the renewal of man.”

P(3)- Q(70)- A(4) —

I answer that, All are agreed in saying that original sin was remitted in circumcision. But some said that no grace was conferred, and that the only effect was to remit sin. The Master holds this opinion (Sent. iv, D, 1), and in a gloss on Romans 4:11. But this is impossible, since guilt is not remitted except by grace, according to Romans 3:2: “Being justified freely by His grace,” etc.

Wherefore others said that grace was bestowed by circumcision, as to that effect which is the remission of guilt, but not as to its positive effects; lest they should be compelled to say that the grace bestowed in circumcision sufficed for the fulfilling of the precepts of the Law, and that, consequently, the coming of Christ was unnecessary. But neither can this opinion stand. First, because by circumcision children. received the power of obtaining glory at the allotted time, which is the last positive effect of grace. Secondly, because, in the order of the formal cause, positive effects naturally precede those that denote privation, although it is the reverse in the order of the material cause: since a form does not remove a privation save by informing the subject.

Consequently, others said that grace was conferred in circumcision, also as a particular positive effect consisting in being made worthy of eternal life; but not as to all its effects, for it did not suffice for the repression of the concupiscence of the fomes, nor again for the fulfilment of the precepts of the Law. And this was my opinion at one time (Sent. iv, D, 1; Q(2) , A(4) ).

But if one consider the matter carefully, it is clear that this is not true.

Because the least grace can resist any degree of concupiscence, and avoid every mortal sin, that is committed in transgressing the precepts of the Law; for the smallest degree of charity loves God more than cupidity loves “thousands of gold and silver” ( <19B807> Psalm 118:72).

We must say, therefore, that grace was bestowed in circumcision as to all the effects of grace, but not as in Baptism. Because in Baptism grace is bestowed by the very power of Baptism itself, which power Baptism has as the instrument of Christ’s Passion already consummated. Whereas circumcision bestowed grace, inasmuch as it was a sign of faith in Christ’s future Passion: so that the man who was circumcised, professed to embrace that faith; whether, being an adult, he made profession for himself, or, being a child, someone else made profession for him. Hence, too, the Apostle says ( Romans 4:11), that Abraham “received the sign of circumcision, a seal of the justice of the faith”: because, to wit, justice was of faith signified: not of circumcision signifying. And since Baptism operates instrumentally by the power of Christ’s Passion, whereas circumcision does not, therefore Baptism imprints a character that incorporates man in Christ, and bestows grace more copiously than does circumcision; since greater is the effect of a thing already present, than of the hope thereof.

P(3)- Q(70)- A(4)- RO(1) —

This argument would prove if justice were of circumcision otherwise than through faith in Christ’s Passion.

P(3)- Q(70)- A(4)- RO(2) —

Just as before the institution of circumcision, faith in Christ to come justified both children and adults, so, too, after its institution. But before, there was no need of a sign expressive of this faith; because as yet believers had not begun to be united together apart from unbelievers for the worship of one God. It is probable, however, that parents who were believers offered up some prayers to God for their children, especially if these were in any danger. Or bestowed some blessing on them, as a “seal of faith”; just as the adults offered prayers and sacrifices for themselves.

P(3)- Q(70)- A(4)- RO(3) —

There was an excuse for the people in the desert failing to fulfil the precept of circumcision, both because they knew not when the camp was removed, and because, as Damascene says (De Fide Orth. iv) they needed no distinctive sign while they dwelt apart from other nations. Nevertheless, as Augustine says (QQ. in Josue vi), those were guilty of disobedience who failed to obey through contempt.

It seems, however, that none of the uncircumcised died in the desert, for it is written ( <19A403> Psalm 104:37): “There was not among their tribes one that was feeble”: and that those alone died in the desert, who had been circumcised in Egypt. If, however, some of the uncircumcised did die there, the same applies to them as to those who died before the institution of circumcision. And this applies also to those children who, at the time of the Law, died before the eighth day.

P(3)- Q(70)- A(4)- RO(4) —

Original sin was taken away in circumcision, in regard to the person; but on the part of the entire nature, there remained the obstacle to the entrance of the kingdom of heaven, which obstacle was removed by Christ’s Passion. Consequently, before Christ’s Passion not even Baptism gave entrance to the kingdom. But were circumcision to avail after Christ’s Passion, it would give entrance to the kingdom.

P(3)- Q(70)- A(4)- RO(5) —

When adults were circumcised, they received remission not only of original, but also of actual sin: yet not so as to be delivered from all debt of punishment, as in Baptism, in which grace is conferred more copiously.

QUESTION OF THE PREPARATIONS THAT ACCOMPANY BAPTISM (FOUR ARTICLES)

We have now to consider the preparations that accompany Baptism: concerning which there are four points of inquiry: (1) Whether catechism should precede Baptism? (2) Whether exorcism should precede Baptism? (3) Whether what is done in catechizing and exorcizing, effects anything, or is a mere sign? (4) Whether those who are to be baptized should be catechized or exorcized by priests?

P(3)- Q(71)- A(1) Whether catechism should precede Baptism?

P(3)- Q(71)- A(1)- O(1) —

It seems that catechism should not precede Baptism. For by Baptism men are regenerated unto the spiritual life. But man begins to live before being taught. Therefore man should not be catechized, i.e. taught, before being baptized.

P(3)- Q(71)- A(1)- O(2) —

Further, Baptism is given not only to adults, but also to children, who are not capable of being taught, since they have not the use of reason. Therefore it is absurd to catechize them.

P(3)- Q(71)- A(1)- O(3) —

Further, a man, when catechized, confesses his faith. Now a child cannot confess its faith by itself, nor can anyone else in its stead; both because no one can bind another to do anything; and because one cannot know whether the child, having come to the right age, will give its assent to faith. Therefore catechism should not precede Baptism.

P(3)- Q(71)- A(1) —

On the contrary, Rabanus says (De Instit. Cleric. i): “Before Baptism man should be prepared by catechism, in order that the catechumen may receive the rudiments of faith.”

P(3)- Q(71)- A(1) —

I answer that, As stated above ( Q(70), A(1) ), Baptism is the Sacrament of Faith: since it is a profession of the Christian faith. Now in order that a man receive the faith, he must be instructed therein, according to Romans 10:14: “How shall they believe Him, of Whom they have not heard?

And how shall they hear without a preacher?”

And therefore it is fitting that catechism should precede Baptism. Hence when our Lord bade His disciples to baptize, He made teaching to precede Baptism, saying: “Go ye... and teach all nations, baptizing them,” etc.

P(3)- Q(71)- A(1)- RO(1) —

The life of grace unto which a man is regenerated, presupposes the life of the rational nature, in which man is capable of receiving instruction.

P(3)- Q(71)- A(1)- RO(2) —

Just as Mother Church, as stated above ( Q(69), A(6), ad 3), lends children another’s feet that they may come, and another’s heart that they may believe, so, too, she lends them another’s ears, that they may hear, and another’s mind, that through others they may be taught. And therefore, as they are to be baptized, on the same grounds they are to be instructed.

P(3)- Q(71)- A(1)- RO(3) —

He who answers in the child’s stead: “I do believe,” does not foretell that the child will believe when it comes to the right age, else he would say: “He will believe”; but in the child’s stead he professes the Church’s faith which is communicated to that child, the sacrament of which faith is bestowed on it, and to which faith he is bound by another. For there is nothing unfitting in a person being bound by another in things necessary for salvation. In like manner the sponsor, in answering for the child, promises to use his endeavors that the child may believe. This, however, would not be sufficient in the case of adults having the use of reason.

P(3)- Q(71)- A(2) Whether exorcism should precede Baptism?

P(3)- Q(71)- A(2)- O(1) —

It seems that exorcism should not precede Baptism. For exorcism is ordained against energumens or those who are possessed. But not all are such like. Therefore exorcism should not precede Baptism.

P(3)- Q(71)- A(2)- O(2) —

Further, so long as man is a subject of sin, the devil has power over him, according to John 8:34: “Whosoever committeth sin is the servant of sin.” But sin is taken away by Baptism.

Therefore men should not be exorcized before Baptism.

P(3)- Q(71)- A(2)- O(3) —

Further, Holy water was introduced in order to ward off the power of the demons. Therefore exorcism was not needed as a further remedy.

P(3)- Q(71)- A(2) —

On the contrary, Pope Celestine says (Epist. ad Episcop. Galliae): “Whether children or young people approach the sacrament of regeneration, they should not come to the fount of life before the unclean spirit has been expelled from them by the exorcisms and breathings of the clerics.”

P(3)- Q(71)- A(2) —

I answer that, Whoever purposes to do a work wisely, first removes the obstacles to his work; hence it is written ( Jeremiah 4:3): “Break up anew your fallow ground and sow not upon thorns.” Now the devil is the enemy of man’s salvation, which man acquires by Baptism; and he has a certain power over man from the very fact that the latter is subject to original, or even actual, sin. Consequently it is fitting that before Baptism the demons should be cast out by exorcisms, lest they impede man’s salvation. Which expulsion is signified by the (priest) breathing (upon the person to be baptized); while the blessing, with the imposition of hands, bars the way against the return of him who was cast out. Then the salt which is put in the mouth, and the anointing of the nose and ears with spittle, signify the receiving of doctrine, as to the ears; consent thereto as to the nose; and confession thereof, as to the mouth. And the anointing with oil signifies man’s ability to fight against the demons.

P(3)- Q(71)- A(2)- RO(1) —

The energumens are so-called from “laboring inwardly” under the outward operation of the devil. And though not all that approach Baptism are troubled by him in their bodies, yet all who are not baptized are subject to the power of the demons, at least on account of the guilt of original sin.

P(3)- Q(71)- A(2)- RO(2) —

The power of the devil in so far as he hinders man from obtaining glory, is expelled from man by the baptismal ablution; but in so far as he hinders man from receiving the sacrament, his power is cast out by the exorcisms.

P(3)- Q(71)- A(2)- RO(3) —

Holy water is used against the assaults of demons from without. But exorcisms are directed against those assaults of the demons which are from within. hence those who are exorcized are called energumens, as it were “laboring inwardly.”

Or we may say that just as Penance is given as a further remedy against sin, because Baptism is not repeated; so Holy Water is given as a further remedy against the assaults of demons, because the baptismal exorcisms are not given a second time.

P(3)- Q(71)- A(3) Whether what is done in the exorcism effects anything, or is a mere sign?

P(3)- Q(71)- A(3)- O(1) —

It seems that what is done in the exorcism does not effect anything, but is a mere sign. For if a child die after the exorcisms, before being baptized, it is not saved. But the effects of what is done in the sacraments are ordained to the salvation of man; hence it is written ( Mark 16:16): “He that believeth and is baptized shall be saved.”

Therefore what is done in the exorcism effects nothing, but is a mere sign.

P(3)- Q(71)- A(3)- O(2) —

Further, nothing is required for a sacrament of the New Law, but that it should be a sign and a cause, as stated above ( Q(62), A(1) ). If, therefore, the things done in the exorcism effect anything, it seems that each of them is a sacrament.

P(3)- Q(71)- A(3)- O(3) —

Further, just as the exorcism is ordained to Baptism, so if anything be effected in the exorcism, it is ordained to the effect of Baptism. But disposition must needs precede the perfect form: because form is not received save into matter already disposed. It would follow, therefore, that none could obtain the effect of Baptism unless he were previously exorcized; which is clearly false. Therefore what is done in the exorcisms has no effect.

P(3)- Q(71)- A(3)- O(4) —

Further, just as some things are done in the exorcism before Baptism, so are some things done after Baptism; for instance, the priest anoints the baptized on the top of the head. But what is done after Baptism seems to have no effect; for, if it had, the effect of Baptism would be imperfect. Therefore neither have those things an effect, which are done in exorcism before Baptism.

P(3)- Q(71)- A(3) —

On the contrary, Augustine says (De Symbolo I): “Little children are breathed upon and exorcized, in order to expel from them the devil’s hostile power, which deceived man.” But the Church does nothing in vain. Therefore the effect of these breathings is that the power of the devils is expelled.

P(3)- Q(71)- A(3) —

I answer that, Some say that the things done in the exorcism have no effect, but are mere signs. But this is clearly false; since in exorcizing, the Church uses words of command to cast out the devil’s power, for instance, when she says: “Therefore, accursed devil, go out from him,” etc.

Therefore we must say that they have some effect, but, other than that of Baptism. For Baptism gives man grace unto the full remission of sins. But those things that are done in the exorcism remove the twofold impediment against the reception of saving grace. Of these, one is the outward impediment, so far as the demons strive to hinder man’s salvation. And this impediment is removed by the breathings, whereby the demon’s power is cast out, as appears from the passage quoted from Augustine, i.e. as to the devil not placing obstacles against the reception of the sacrament.

Nevertheless, the demon’s power over man remains as to the stain of sin, and the debt of punishment, until sin be washed away by Baptism. And in this sense Cyprian says (Epist. lxxvi): “Know that the devil’s evil power remains until the pouring of the saving water: but in Baptism he loses it all.”

The other impediment is within, forasmuch as, from having contracted original sin, man’s sense is closed to the perception of the mysteries of salvation. Hence Rabanus says (De Instit. Cleric. i) that “by means of the typifying spittle and the touch of the priest, the Divine wisdom and power brings salvation to the catechumen, that his nostrils being opened he may perceive the odor of the knowledge of God, that his ears be opened to hear the commandments of God, that his senses be opened in his inmost heart to respond.”

P(3)- Q(71)- A(3)- RO(1) —

What is done in the exorcism does not take away the sin for which man is punished after death; but only the impediments against his receiving the remission of sin through the sacrament. Wherefore exorcism avails a man nothing after death if he has not been baptized.

Praepositivus, however, says that children who die after being exorcized but before being baptized are subjected to lesser darkness. But this does not seem to be true: because that darkness consists in privation of the vision of God, which cannot be greater or lesser.

P(3)- Q(71)- A(3)- RO(2) —

It is essential to a sacrament to produce its principal effect, which is grace that remits sin, or supplies some defect in man. But those things that are done in the exorcism do not effect this; they merely remove these impediments. Consequently, they are not sacraments but sacramentals.

P(3)- Q(71)- A(3)- RO(3) —

The disposition that suffices for receiving the baptismal grace is the faith and intention, either of the one baptized, if it be an adult, or of the Church, if it be a child. But these things that are done in the exorcism, are directed to the removal of the impediments. And therefore one may receive the effect of Baptism without them.

Yet they are not to be omitted save in a case of necessity. And then, if the danger pass, they should be supplied, that uniformity in Baptism may be observed. Nor are they supplied to no purpose after Baptism: because, just as the effect of Baptism may be hindered before it is received, so can it be hindered after it has been received.

P(3)- Q(71)- A(3)- RO(4) —

Of those things that are done after Baptism in respect of the person baptized, something is done which is not a mere sign, but produces an effect, for instance, the anointing on the top of the head, the effect of which is the preservation of baptismal grace. And there is something which has no effect, but is a mere sign, for instance, the baptized are given a white garment to signify the newness of life.

P(3)- Q(71)- A(4) Whether it belongs to a priest to catechize and exorcize the person to be baptized?