Summa Theologica Part IV (Tertia Pars) Part 112

In the first way, three sacraments are necessary for salvation. Two of them are necessary to the individual; Baptism, simply and absolutely; Penance, in the case of mortal sin committed after Baptism; while the sacrament of order is necessary to the Church, since "where there is no governor the people shall fall" (Prov.

11:14).

But in the second way the other sacraments are necessary. For in a sense Confirmation perfects Baptism; Extreme Unction perfects Penance; while Matrimony, by multiplying them, preserves the numbers in the Church.

Reply Obj. 1: For a thing not to be superfluous it is enough if it be necessary either in the first or the second way. It is thus that the sacraments are necessary, as stated above.

Reply Obj. 2: These words of our Lord are to be understood of spiritual, and not of merely sacramental, eating, as Augustine explains (Tract. xxvi super Joan.).

Reply Obj. 3: Although contempt of any of the sacraments is a hindrance to salvation, yet it does not amount to contempt of the sacrament, if anyone does not trouble to receive a sacrament that is not necessary for salvation. Else those who do not receive orders, and those who do not contract Matrimony, would be guilty of contempt of those sacraments.

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QUESTION 66

OF THE SACRAMENT OF BAPTISM (In 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 inst.i.tution 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.

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FIRST ARTICLE [III, Q. 66, Art. 1]

Whether Baptism Is the Mere Washing?

Objection 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).

Obj. 2: Further, Hugh of St. Victor says (De Sacram. ii) that "Baptism is water sanctified by G.o.d's word for the blotting out of sins." But the washing itself is not water, but a certain use of water.

Obj. 3: Further, Augustine says (Tract. lx.x.x 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.

_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.

_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 pa.s.sage 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, pa.s.ses 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.

Reply Obj. 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 2 (Heb. 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 G.o.dlike regeneration."

Reply Obj. 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."

Reply Obj. 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.

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SECOND ARTICLE [III, Q. 66, Art. 2]

Whether Baptism Was Inst.i.tuted After Christ's Pa.s.sion?

Objection 1: It seems that Baptism was inst.i.tuted after Christ's Pa.s.sion. For the cause precedes the effect. Now Christ's Pa.s.sion operates in the sacraments of the New Law. Therefore Christ's Pa.s.sion precedes the inst.i.tution of the sacraments of the New Law: especially the sacrament of Baptism since the Apostle says (Rom. 6:3): "All we, who are baptized in Christ Jesus, are baptized in His death," etc.

Obj. 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 Pa.s.sion and Resurrection, when He said: "Going, teach ye all nations, baptizing them in the name of the Father," etc.

(Matt. 28:19). Therefore it seems that Baptism was inst.i.tuted after Christ's Pa.s.sion.

Obj. 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 inst.i.tuted. But before Christ's Pa.s.sion men were not bound to be baptized: for Circ.u.mcision was still in force, which was supplanted by Baptism. Therefore it seems that Baptism was not inst.i.tuted before Christ's Pa.s.sion.

_On the contrary,_ Augustine says in a sermon on the Epiphany (Append. Serm., clx.x.xv): "As soon as Christ was plunged into the waters, the waters washed away the sins of all." But this was before Christ's Pa.s.sion. Therefore Baptism was inst.i.tuted before Christ's Pa.s.sion.

_I answer that,_ As stated above (Q. 62, A. 1), sacraments derive from their inst.i.tution the power of conferring grace. Wherefore it seems that a sacrament is then inst.i.tuted, when it receives the power of producing its effect. Now Baptism received this power when Christ was baptized. Consequently Baptism was truly inst.i.tuted then, if we consider it as a sacrament. But the obligation of receiving this sacrament was proclaimed to mankind after the Pa.s.sion and Resurrection. First, because Christ's Pa.s.sion 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 Pa.s.sion 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.

Reply Obj. 1: Even before Christ's Pa.s.sion, 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 Pa.s.sion itself owed its saving virtue.

Reply Obj. 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 Pa.s.sion He did not make Baptism obligatory as soon as it was inst.i.tuted; 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 Pa.s.sion 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."

Reply Obj. 3: Sacraments are not obligatory except when we are commanded to receive them. And this was not before the Pa.s.sion, 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 G.o.d, seem to refer to the future rather than to the present."

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