Articulus 4 Article 4 Utrum peccatores sint baptizandi Whether sinners should be baptized? Ad quartum sic proceditur. Videtur quod peccatores sint baptizandi. Dicitur enim Zach. XIII, in die illa erit fons patens domui David et habitantibus Ierusalem in ablutionem peccatoris et menstruatae, quod quidem intelligitur de fonte baptismali. Ergo videtur quod sacramentum Baptismi sit etiam peccatoribus exhibendum. Objection 1: It seems that sinners should be baptized. For it is written (Zech 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. Praeterea, dominus dicit, Matth. IX, non est opus valentibus medicus, sed male habentibus. Male autem habentes sunt peccatores. Cum igitur spiritualis medici, scilicet Christi, medicina sit Baptismus, videtur quod peccatoribus sacramentum Baptismi sit exhibendum. Obj. 2: Further, our Lord said (Matt 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. Praeterea, nullum subsidium peccatoribus debet subtrahi. Sed peccatores baptizati ex ipso charactere baptismali spiritualiter adiuvantur, cum sit quaedam dispositio ad gratiam. Ergo videtur quod sacramentum Baptismi sit peccatoribus exhibendum. Obj. 3: Further, no assistance should be withdrawn from sinners.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. Sed contra est quod Augustinus dicit, qui creavit te sine te, non iustificabit te sine te. Sed peccator, cum habeat voluntatem non dispositam, non cooperatur Deo. Ergo frustra adhibetur sibi Baptismus ad iustificationem. 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. Respondeo dicendum quod aliquis potest dici peccator dupliciter. Uno modo, propter maculam et reatum praeteritum. Et sic peccatoribus est sacramentum Baptismi conferendum, quia est ad hoc specialiter institutum ut per ipsum peccatorum sordes mundentur, secundum illud Ephes. V, mundans eam, scilicet Ecclesiam, lavacro aquae in verbo vitae. 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 Eph. 5:26: Cleansing it by the laver of water in the word of life. Alio modo potest dici aliquis peccator ex voluntate peccandi et proposito persistendi in peccato. Et sic peccatoribus non est sacramentum Baptismi conferendum. Primo quidem, quia per Baptismum homines Christo incorporantur, secundum illud Galat. III, quicumque in Christo baptizati estis, Christum induistis. Quandiu autem aliquis habet voluntatem peccandi, non potest esse Christo coniunctus, secundum illud II Cor. VI, quae participatio iustitiae cum iniquitate? Unde et Augustinus dicit, in libro de poenitentia, quod nullus suae voluntatis arbiter constitutus potest novam vitam inchoare, nisi eum veteris vitae poeniteat. Secundo, quia in operibus Christi et Ecclesiae nihil debet fieri frustra. Frustra autem est quod non pertingit ad finem ad quem est ordinatum. Nullus autem habens voluntatem peccandi simul potest a peccato mundari, ad quod ordinatur Baptismus, quia hoc esset ponere contradictoria esse simul. Tertio, quia in sacramentalibus signis non debet esse aliqua falsitas. Est autem signum falsum cui res significata non respondet. Ex hoc autem quod aliquis lavandum se praebet per Baptismum, significatur quod se disponat ad interiorem ablutionem. Quod non contingit de eo qui habet propositum persistendi in peccato. Unde manifestum est quod talibus sacramentum Baptismi non est conferendum. Second, 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 Gal. 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 2 Cor. 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. Second, 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. Third, 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. Ad primum ergo dicendum quod illud verbum est intelligendum de peccatoribus qui habent voluntatem recedendi a peccato. Reply Obj. 1: The words quoted are to be understood of those sinners whose will is set on renouncing sin. Ad secundum dicendum quod spiritualis medicus, scilicet Christus, dupliciter operatur. Uno modo, interius per seipsum, et sic praeparat voluntatem hominis ut bonum velit et malum odiat. Alio modo operatur per ministros, exterius adhibendo sacramenta, et sic operatur perficiendo id quod est exterius inchoatum. Et ideo sacramentum Baptismi non est exhibendum nisi ei in quo interioris conversionis aliquod signum apparet, sicut nec medicina corporalis adhibetur infirmo nisi in eo aliquis motus vitalis appareat. Reply Obj. 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. Second, 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. Ad tertium dicendum quod Baptismus est fidei sacramentum. Fides autem informis non sufficit ad salutem, nec ipsa est fundamentum, sed sola fides formata, quae per dilectionem operatur, ut Augustinus dicit, in libro de fide et operibus. Unde nec sacramentum Baptismi salutem conferre potest cum voluntate peccandi, quae fidei formam excludit. Non autem est per impressionem characteris baptismalis aliquis disponendus ad gratiam, quandiu apparet in eo voluntas peccandi, quia, Deus neminem ad virtutem compellit, sicut Damascenus dicit. Reply Obj. 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 (Gal 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). Articulus 5 Article 5 Utrum peccatoribus baptizatis sint opera satisfactoria imponenda Whether works of satisfaction should be enjoined on sinners that have been baptized? Ad quintum sic proceditur. Videtur quod peccatoribus baptizatis sint opera satisfactoria imponenda. Hoc enim ad iustitiam Dei pertinere videtur, ut pro quolibet peccato aliquis puniatur, secundum illud Eccle. ult., cuncta quae fiunt adducet Deus in iudicium. Sed opera satisfactoria imponuntur peccatoribus in poenam praeteritorum peccatorum. Ergo videtur quod peccatoribus baptizatis sint opera satisfactoria imponenda. Objection 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 Eccles. 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. Praeterea, per opera satisfactoria exercitantur peccatores de novo conversi ad iustitiam, et subtrahuntur occasiones peccandi, nam satisfacere est peccatorum causas excidere et peccatis aditum non indulgere. Sed hoc maxime necessarium est nuper baptizatis. Ergo videtur quod opera satisfactoria sint baptizatis iniungenda. Obj. 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. Praeterea, non minus debitum est ut homo Deo satisfaciat quam proximo. Sed nuper baptizatis iniungendum est quod satisfaciant proximis, si eos laeserunt. Ergo etiam est eis iniungendum ut Deo satisfaciant per opera poenitentiae. Obj. 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. Sed contra est quod Ambrosius, super Rom. XI, sine poenitentia sunt dona Dei et vocatio, dicit, gratia Dei in Baptismo non requirit gemitum neque planctum, vel etiam opus aliquod, sed solam fidem, et omnia gratis condonat. On the contrary, Ambrose commenting on Rom. 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. Respondeo dicendum quod, sicut apostolus dicit, Rom. VI, quicumque baptizati sumus in Christo Iesu, in morte ipsius baptizati sumus, consepulti enim sumus ei per Baptismum in mortem, ita scilicet quod homo per Baptismum incorporatur ipsi morti Christi. Manifestum est autem ex supra dictis quod mors Christi satisfactoria fuit sufficienter pro peccatis, non solum nostris, sed etiam totius mundi, ut dicitur I Ioan. II. Et ideo ei qui baptizatur pro quibuscumque peccatis non est aliqua satisfactio iniungenda, hoc autem esset iniuriam facere passioni et morti Christi, quasi ipsa non esset sufficiens ad plenariam satisfactionem pro peccatis baptizandorum. I answer that, As the Apostle says (Rom 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. Ad primum ergo dicendum quod, sicut Augustinus dicit, in libro de Baptismo parvulorum, ad hoc Baptismus valet ut baptizati Christo incorporentur ut membra eius. Unde ipsa poena Christi fuit satisfactoria pro peccatis baptizandorum, sicut et poena unius membri potest esse satisfactoria pro peccato alterius membri. Unde Isaiae LIII dicitur, vere languores nostros ipse tulit, et dolores nostros ipse portavit. Reply Obj. 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 (Isa 53:4): Surely He hath borne our infirmities and carried our sorrows. Ad secundum dicendum quod nuper baptizati exercitandi sunt ad iustitiam, non per opera poenalia, sed per opera facilia, ut quasi quodam lacte facilis exercitii promoveantur ad perfectiora, ut Glossa dicit, super illud Psalmi, sicut ablactatus super matre sua. Unde et dominus discipulos suos de novo conversos a ieiunio excusavit, ut patet Matth. IX. Et hoc est quod dicitur I Pet. II, sicut modo geniti infantes lac concupiscite, ut in eo crescatis in salutem. Reply Obj. 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 Ps. 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 Matt. 9:14, 15: and the same is written 1 Pet. 2:2: As new-born babes desire . . . milk . . . that thereby you may grow unto salvation. Ad tertium dicendum quod restituere male ablata proximis, et satisfacere de iniuriis illatis, est cessare a peccando, quia hoc ipsum quod est detinere aliena et proximum non placare, est peccatum. Et ideo peccatoribus baptizatis iniungendum est quod satisfaciant proximis, sicut et quod desistant a peccato. Non est autem eis iniungendum quod pro peccatis praeteritis aliquam poenam patiantur. Reply Obj. 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. Articulus 6 Article 6 Utrum peccatores ad Baptismum accedentes teneantur sua peccata confiteri Whether sinners who are going to be baptized are bound to confess their sins? Ad sextum sic proceditur. Videtur quod peccatores ad Baptismum accedentes teneantur sua peccata confiteri. Dicitur enim Matth. III quod baptizabantur multi a Ioanne in Iordane, confitentes peccata sua. Sed Baptismus Christi est perfectior quam Baptismus Ioannis. Ergo videtur quod multo magis illi qui sunt baptizandi Baptismo Christo, debeant sua peccata confiteri. Objection 1: It seems that sinners who are going to be baptized are bound to confess their sins. For it is written (Matt 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. Praeterea, Prov. XXVIII dicitur, qui abscondit scelera sua, non dirigetur, qui autem confessus fuerit et reliquerit ea, misericordiam consequetur. Sed ad hoc aliqui baptizantur ut de peccatis suis misericordiam consequantur. Ergo baptizandi debent sua peccata confiteri. Obj. 2: Further, it is written (Prov 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. Praeterea, poenitentia requiritur ante Baptismum, secundum illud Act. II, agite poenitentiam, et baptizetur unusquisque vestrum. Sed confessio est pars poenitentiae. Ergo videtur quod confessio peccatorum requiratur ante Baptismum. Obj. 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. Sed contra est quod confessio peccatorum debet esse cum fletu, ut dicit Augustinus, in libro de poenitentia, omnis ista varietas consideranda est et deflenda. Sed, sicut Ambrosius dicit, gratia Dei in Baptismo non requirit gemitum neque planctum. Ergo a baptizandis non est requirenda confessio peccatorum. 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 Rom. 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. Respondeo dicendum quod duplex est peccatorum confessio. Una quidem interior, quae fit Deo. Et talis confessio peccatorum requiritur ante Baptismum, ut scilicet homo, peccata sua recogitans, de eis doleat, non enim potest inchoare novam vitam, nisi poeniteat eum veteris vitae, ut Augustinus dicit, in libro de poenitentia. Alia vero est confessio peccatorum exterior, quae fit sacerdoti. Et talis confessio non requiritur ante Baptismum. Primo quidem, quia talis confessio, cum respiciat personam ministri, pertinet ad poenitentiae sacramentum, quod non requiritur ante Baptismum, qui est ianua omnium sacramentorum. Secundo, quia confessio exterior, quae fit sacerdoti, ordinatur ad hoc quod sacerdos confitentem absolvat a peccatis, et liget ad opera satisfactoria, quae baptizatis non sunt imponenda, ut supra dictum est. Nec etiam baptizati indigent remissione peccatorum per claves Ecclesiae, quibus omnia remittuntur per Baptismum. Tertio, quia ipsa particularis confessio homini facta est poenosa, propter verecundiam confitentis. Baptizato autem nulla exterior poena imponitur. 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. Second, 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. Third, 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. Et ideo a baptizatis non requiritur specialis confessio peccatorum, sed sufficit generalis, quam faciunt cum, secundum ritum Ecclesiae, abrenuntiant Satanae et omnibus operibus eius. Et hoc modo dicit quaedam Glossa Matth. III, quod in Baptismo Ioannis exemplum datur baptizandis confitendi peccata et promittendi meliora. 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 Matt. 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. Si qui tamen baptizandi ex devotione sua peccata confiteri vellent, esset eorum confessio audienda, non ad hoc quod satisfactio eis imponeretur; sed ad hoc quod contra peccata consueta eis spiritualis vitae informatio tradatur. 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. Ad primum ergo dicendum quod in Baptismo Ioannis non remittebantur peccata, sed erat Baptismus poenitentiae. Et ideo accedentes ad illud Baptisma convenienter confitebantur peccata, ut secundum qualitatem peccatorum eis poenitentia determinaretur. Sed Baptismus Christi est sine exteriori poenitentia, ut Ambrosius dicit. Unde non est similis ratio. Reply Obj. 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 Rom 11:29); and therefore there is no comparison. Ad secundum dicendum quod baptizatis sufficit confessio interior Deo facta, et etiam exterior generalis, ad hoc quod dirigantur et misericordiam consequantur, nec requiritur confessio specialis exterior, ut dictum est. Reply Obj. 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. Ad tertium dicendum quod confessio est pars poenitentiae sacramentalis, quae non requiritur ante Baptismum, ut dictum est, sed requiritur interioris poenitentiae virtus. Reply Obj. 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. Articulus 7 Article 7 Utrum ex parte baptizati requiratur intentio suscipiendi sacramentum Baptismi Whether the intention of receiving the sacrament of Baptism is required on the part of the one baptized? Ad septimum sic proceditur. Videtur quod ex parte baptizati non requiratur intentio suscipiendi sacramentum Baptismi. Baptizatus enim se habet sicut patiens in sacramento. Intentio autem non requiritur ex parte patientis, sed ex parte agentis. Ergo videtur quod ex parte baptizati non requiratur intentio suscipiendi Baptismum. Objection 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.