Summa Theologica Part IV (Tertia Pars) Part 116

Obj. 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.

Obj. 3: Further, Damascene (De Fide Orth. iv) distinguishes several other kinds of Baptism. Therefore we should admit more than three Baptisms.

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

_I answer that,_ As stated above (Q. 62, A. 5), Baptism of Water has its efficacy from Christ's Pa.s.sion, 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 surpa.s.ses the effect, nor does it depend on it. Consequently, a man may, without Baptism of Water, receive the sacramental effect from Christ's Pa.s.sion, in so far as he is conformed to Christ by suffering for Him.

Hence it is written (Apoc. 7:14): "These are they who are come out of great tribulation, and have washed their robes and have made them white in the blood of the Lamb." In like manner a man receives the effect of Baptism by the power of the Holy Ghost, not only without Baptism of Water, but also without Baptism of Blood: forasmuch as his heart is moved by the Holy Ghost to believe in and love G.o.d and to repent of his sins: wherefore this is also called Baptism of Repentance. Of this it is written (Isa. 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."

Reply Obj. 1: The other two Baptisms are included in the Baptism of Water, which derives its efficacy, both from Christ's Pa.s.sion and from the Holy Ghost. Consequently for this reason the unity of Baptism is not destroyed.

Reply Obj. 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.

Reply Obj. 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 Pet.

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 Cor. 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.

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TWELFTH ARTICLE [III, Q. 66, Art. 12]

Whether the Baptism of Blood Is the Most Excellent of These?

Objection 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.

Obj. 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 Cor.

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.

Obj. 3: Further, just as the Baptism of Water derives its efficacy from Christ's Pa.s.sion, to which, as stated above (A. 11), the Baptism of Blood corresponds, so Christ's Pa.s.sion derives its efficacy from the Holy Ghost, according to Heb. 9:14: "The Blood of Christ, Who by the Holy Ghost offered Himself unspotted unto G.o.d, 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.

_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."

_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 Pa.s.sion 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 Pa.s.sion 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."

Reply Obj. 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.

Reply Obj. 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.

Reply Obj. 3: The Baptism owes its pre-eminence not only to Christ's Pa.s.sion, but also to the Holy Ghost, as stated above.

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QUESTION 67

OF THE MINISTERS BY WHOM THE SACRAMENT OF BAPTISM IS CONFERRED (In 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?

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FIRST ARTICLE [III, Q. 67, Art. 1]

Whether It Is Part of a Deacon's Duty to Baptize?

Objection 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 Matt. 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.

Obj. 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 Eph. 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.

Obj. 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.

_On the contrary,_ Pope Gelasius I says (the pa.s.sage 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."

_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 a.s.sist 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 a.s.sist and serve the priests, in all the rites of Christ's sacraments, viz. those of Baptism, of the Chrism, of the Paten and Chalice."

Reply Obj. 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.

Reply Obj. 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.

Reply Obj. 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.

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SECOND ARTICLE [III, Q. 67, Art. 2]

Whether to Baptize Is Part of the Priestly Office, or Proper to That of Bishops?

Objection 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, Obj. 1), the duties of teaching and baptizing are enjoined in the same precept (Matt. 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.

Obj. 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 (Ps. 44:17): "Thou shalt make them princes over all the earth." Therefore it seems that to baptize belongs exclusively to the office of bishops.