Utrum convenienter describantur tria Baptismata, scilicet aquae, sanguinis et flaminis, scilicet spiritus sancti Whether three kinds of Baptism are fittingly described—viz. Baptism of water, of blood, and of the Spirit? Ad undecimum sic proceditur. Videtur quod inconvenienter describantur tria Baptismata, scilicet aquae, sanguinis et flaminis, scilicet spiritus sancti. Quia apostolus dicit, Ephes. IV, una fides, unum Baptisma. Sed non est nisi una fides. Ergo non debent tria Baptismata esse. Objection 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 Spirit. Because the Apostle says (Eph 4:5): One Faith, one Baptism. Now there is but one Faith. Therefore there should not be three Baptisms. Praeterea, Baptismus est quoddam sacramentum, ut ex supra dictis patet. Sed solum Baptismus aquae est sacramentum. Ergo non debent poni alii duo Baptismi. 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. Praeterea, Damascenus, in IV libro, determinat plura alia genera Baptismatum. Non ergo solum debent poni tria Baptismata. Obj. 3: Further, Damascene (De Fide Orth. iv) distinguishes several other kinds of Baptism. Therefore we should admit more than three Baptisms. Sed contra est quod, super illud Heb. VI, Baptismatum doctrinae, dicit Glossa, pluraliter dicit, quia est Baptismus aquae, poenitentiae, et sanguinis. 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. Respondeo dicendum quod, sicut supra dictum est, Baptismus aquae efficaciam habet a passione Christi, cui aliquis configuratur per Baptismum; et ulterius, sicut a prima causa, a spiritu sancto. Licet autem effectus dependeat a prima causa, causa tamen superexcedit effectum, nec dependet ab effectu. Et ideo, praeter Baptismum aquae, potest aliquis consequi sacramenti effectum ex passione Christi, inquantum quis ei conformatur pro Christo patiendo. Unde dicitur Apoc. VII, hi sunt qui venerunt ex tribulatione magna, et laverunt stolas suas et dealbaverunt eas in sanguine agni. Eadem etiam ratione aliquis per virtutem spiritus sancti consequitur effectum Baptismi, non solum sine Baptismo aquae, sed etiam sine Baptismo sanguinis, inquantum scilicet alicuius cor per spiritum sanctum movetur ad credendum et diligendum Deum, et poenitendum de peccatis; unde etiam dicitur Baptismus poenitentiae. Et de hoc dicitur Isaiae IV, si abluerit dominus sordes filiarum Sion, et sanguinem Ierusalem laverit de medio eius, in spiritu iudicii et spiritu ardoris. Sic igitur utrumque aliorum Baptismatum nominatur Baptismus, inquantum supplet vicem Baptismi. Unde dicit Augustinus, in IV libro de unico Baptismo parvulorum, Baptismi vicem aliquando implere passionem, de latrone illo cui non baptizato dictum est, hodie mecum eris in Paradiso, beatus Cyprianus non leve documentum assumit. Quod etiam atque etiam considerans, invenio non tantum passionem pro nomine Christi id quod ex Baptismo deerat posse supplere, sed etiam fidem conversionemque cordis, si forte ad celebrandum mysterium Baptismi in angustiis temporum succurri non potest. 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 Spirit, 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 (Rev 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 Spirit, not only without Baptism of Water, but also without Baptism of Blood: forasmuch as his heart is moved by the Holy Spirit 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 (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. Ad primum ergo dicendum quod alia duo Baptismata includuntur in Baptismo aquae, qui efficaciam habet et ex passione Christi et ex spiritu sancto. Et ideo per hoc non tollitur unitas Baptismatis. Reply Obj. 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 Spirit. Consequently for this reason the unity of Baptism is not destroyed. Ad secundum dicendum quod, sicut supra dictum est, sacramentum habet rationem signi. Alia vero duo conveniunt cum Baptismo aquae, non quidem quantum ad rationem signi, sed quantum ad effectum Baptismatis. Et ideo non sunt sacramenta. 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. Ad tertium dicendum quod Damascenus ponit quaedam Baptismata figuralia. Sicut diluvium, quod fuit signum nostri Baptismi quantum ad salvationem fidelium in Ecclesia, sicut tunc paucae animae salvae factae sunt in arca, ut dicitur I Petr. III. Ponit etiam transitum maris rubri, qui significat nostrum Baptisma quantum ad liberationem a servitute peccati; unde apostolus dicit, I Cor. X, quod omnes baptizati sunt in nube et in mari. Ponit etiam ablutiones diversas quae fiebant in veteri lege, praefigurantes nostrum Baptisma quantum ad purgationem peccatorum. Ponit etiam Baptismum Ioannis, qui fuit praeparatorius ad nostrum Baptisma. 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, 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. Articulus 12 Article 12 Utrum Baptismus sanguinis sit potissimus inter tria Baptismata Whether the Baptism of blood is the most excellent of these? Ad duodecimum sic proceditur. Videtur quod Baptismus sanguinis non sit potissimus inter tria Baptismata. Baptismus enim aquae imprimit characterem. Quod quidem Baptismus sanguinis non facit. Ergo Baptismus sanguinis non est potior quam Baptismus aquae. 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. Praeterea, Baptismus sanguinis non valet sine Baptismo flaminis, qui est per caritatem, dicitur enim I Cor. XIII, si tradidero corpus meum ita ut ardeam, caritatem autem non habuero, nihil mihi prodest. Sed Baptismus flaminis valet sine Baptismo sanguinis, non enim soli martyres salvantur. Ergo Baptismus sanguinis non est potissimus. 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. Praeterea, sicut Baptismus aquae habet efficaciam a passione Christi, cui, secundum praedicta, respondet Baptismus sanguinis, ita passio Christi efficaciam habet a spiritu sancto, secundum illud Heb. IX, sanguis Christi, qui per spiritum sanctum obtulit semetipsum pro nobis, emundabit conscientias nostras ab operibus mortuis, et cetera. Ergo Baptismus flaminis potior est quam Baptismus sanguinis. Non ergo Baptismus sanguinis est potissimus. Obj. 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 Spirit, according to Heb. 9:14: The Blood of Christ, Who by the Holy Spirit 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. Sed contra est quod Augustinus, ad Fortunatum, loquens de comparatione Baptismatum, dicit, baptizatus confitetur fidem suam coram sacerdote, martyr coram persecutore. Ille post confessionem suam aspergitur aqua, hic sanguine. Ille per impositionem manus pontificis recipit spiritum sanctum, hic templum efficitur spiritus sancti. 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 Spirit by the imposition of the bishop’s hands; the latter is made the temple of the Holy Spirit. Respondeo dicendum quod, sicut dictum est, effusio sanguinis pro Christo, et operatio interior spiritus sancti, dicuntur Baptismata inquantum efficiunt effectum Baptismi aquae. Baptismus autem aquae efficaciam habet a passione Christi et a spiritu sancto, ut dictum est. Quae quidem duae causae operantur in quolibet horum trium Baptismatum, excellentissime autem in Baptismo sanguinis. Nam passio Christi operatur quidem in Baptismo aquae per quandam figuralem repraesentationem; in Baptismo autem flaminis vel poenitentiae per quandam affectionem; sed in Baptismo sanguinis per imitationem operis. Similiter etiam virtus spiritus sancti operatur in Baptismo aquae per quandam virtutem latentem; in Baptismo autem poenitentiae per cordis commotionem; sed in Baptismo sanguinis per potissimum dilectionis et affectionis fervorem, secundum illud Ioan. XV, maiorem hac dilectionem nemo habet, ut animam suam ponat quis pro amicis suis. I answer that, As stated above (A. 11), the shedding of blood for Christ’s sake, and the inward operation of the Holy Spirit, 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 Spirit, 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 Spirit 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. Ad primum ergo dicendum quod character est res et sacramentum. Non autem dicimus quod Baptismus sanguinis praeeminentiam habeat secundum rationem sacramenti, sed quantum ad sacramenti effectum. 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. Ad secundum dicendum quod effusio sanguinis non habet rationem Baptismi si sit sine caritate. Ex quo patet quod Baptismus sanguinis includit Baptismum flaminis, et non e converso. Unde ex hoc probatur perfectior. 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. Ad tertium dicendum quod Baptismus sanguinis praeeminentiam habet non solum ex parte passionis Christi, sed etiam ex parte spiritus sancti, ut dictum est. Reply Obj. 3: The Baptism of blood owes its pre-eminence not only to Christ’s Passion, but also to the Holy Spirit, as stated above. Quaestio 67 Question 67 De ministris per quos traditur sacramentum Baptismi The Ministers of the Sacrament of Baptism Deinde considerandum est de ministris per quos traditur sacramentum Baptismi. Et circa hoc quaeruntur octo. We have now to consider the ministers by whom the sacrament of Baptism is conferred. And concerning this there are eight points of inquiry: Primo, utrum ad diaconum pertineat baptizare. (1) Whether it belongs to a deacon to baptize? Secundo, utrum pertineat ad presbyterum, vel solum ad episcopum. (2) Whether this belongs to a priest, or to a bishop only? Tertio, utrum laicus possit sacramentum Baptismi conferre. (3) Whether a layman can confer the sacrament of Baptism? Quarto, utrum hoc possit facere mulier. (4) Whether a woman can do this? Quinto, utrum non baptizatus possit baptizare. (5) Whether an unbaptized person can baptize? Sexto, utrum plures possint simul baptizare unum et eundem. (6) Whether several can at the same time baptize one and the same person? Septimo, utrum necesse sit esse aliquem qui baptizatum de sacro fonte recipiat. (7) Whether it is essential that someone should raise the person baptized from the sacred font? Octavo, utrum suscipiens aliquem de sacro fonte obligetur ad eius instructionem. (8) Whether he who raises someone from the sacred font is bound to instruct him? Articulus 1 Article 1 Utrum ad officium diaconi pertineat baptizare Whether it is part of a deacon’s duty to baptize? Ad primum sic proceditur. Videtur quod ad officium diaconi pertineat baptizare. Simul enim iniungitur a domino officium praedicandi et baptizandi, secundum illud Matth. ult., euntes, docete omnes gentes, baptizantes eos, et cetera. Sed ad officium diaconi pertinet evangelizare. Ergo videtur quod etiam ad officium diaconi pertineat baptizare. 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. Praeterea, secundum Dionysium, V cap. Eccl. Hier., purgare pertinet ad officium diaconi. Sed purgatio a peccatis maxime fit per Baptismum, secundum illud Ephes. V, mundans eam lavacro aquae in verbo vitae. Ergo videtur quod baptizare pertineat ad diaconem. 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. Praeterea, de beato Laurentio legitur quod, cum ipse esset diaconus, plurimos baptizabat. Ergo videtur quod ad diacones pertinet baptizare. 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. Sed contra est quod Gelasius Papa dicit, et habetur in decretis, XCIII dist., diacones propriam constituimus observare mensuram. Et infra, absque episcopo vel presbytero baptizare non audeant, nisi, praedictis ordinibus longius constitutis, necessitas extrema compellat. 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.