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. Praeterea, si praetermittatur id quod requiritur ad Baptismum, homo est denuo baptizandus, sicut cum praetermittitur invocatio Trinitatis, sicut supra dictum est. Sed ex hoc non videtur aliquis denuo baptizandus quod intentionem non habebat suscipiendi Baptismum, alioquin, cum de intentione baptizati non constet, quilibet posset petere se denuo baptizari propter intentionis defectum. Non videtur ergo quod intentio requiratur ex parte baptizati ut suscipiat sacramentum. Obj. 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. Praeterea, Baptismus contra peccatum originale datur. Sed originale peccatum contrahitur sine intentione nascentis. Ergo Baptismus, ut videtur, intentionem non requirit ex parte baptizati. Obj. 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. Sed contra est quod, secundum ritum Ecclesiae, baptizandi profitentur se petere ab Ecclesia Baptismum. Per quod profitentur suam intentionem de susceptione sacramenti. 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. Respondeo dicendum quod per Baptismum aliquis moritur veteri vitae peccati, et incipit quandam vitae novitatem, secundum illud Rom. VI, consepulti sumus Christo per Baptismum in mortem, ut, quomodo Christus resurrexit a mortuis, ita et nos in novitate vitae ambulemus. Et ideo, sicut ad hoc quod homo moriatur veteri vitae, requiritur, secundum Augustinum, in habente usum liberi arbitrii, voluntas qua eum veteris vitae poeniteat; ita requiritur voluntas qua intendat vitae novitatem, cuius principium est ipsa susceptio sacramenti. Et ideo ex parte baptizati requiritur voluntas, sive intentio, suscipiendi sacramentum. I answer that, By Baptism a man dies to the old life of sin, and begins a certain newness of life, according to Rom. 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. Ad primum ergo dicendum quod in iustificatione, quae fit per Baptismum, non est passio coacta, sed voluntaria. Et ideo requiritur intentio recipiendi id quod ei datur. Reply Obj. 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. Ad secundum dicendum quod, si in adulto deesset intentio suscipiendi sacramentum, esset rebaptizandus. Si tamen hoc non constaret, esset dicendum, si non es baptizatus, ego te baptizo. Reply Obj. 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. Ad tertium dicendum quod Baptismus ordinatur non solum contra originale peccatum, sed etiam contra actualia, quae per voluntatem et intentionem causantur. Reply Obj. 3: Baptism is a remedy not only against original, but also against actual sins, which are caused by our will and intention. Articulus 8 Article 8 Utrum fides requiratur ex parte baptizati Whether faith is required on the part of the one baptized? Ad octavum sic proceditur. Videtur quod fides requiratur ex parte baptizati. Sacramentum enim Baptismi a Christo est institutum. Sed Christus, formam Baptismi tradens, fidem Baptismo praemittit, dicens, Marc. ult., qui crediderit et baptizatus fuerit, salvus erit. Ergo videtur quod, nisi sit fides, non possit esse sacramentum Baptismi. Objection 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. Praeterea, nihil frustra in sacramentis Ecclesiae agitur. Sed secundum ritum Ecclesiae, qui accedit ad Baptismum de fide interrogatur, cum dicitur, credis in Deum patrem omnipotentem? Ergo videtur quod fides ad Baptismum requiratur. Obj. 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. Praeterea, ad Baptismum requiritur intentio suscipiendi sacramentum. Sed hoc non potest esse sine recta fide, cum Baptismus sit rectae fidei sacramentum, per eum enim incorporantur homines Christo, ut Augustinus dicit, in libro de Baptismo parvulorum; hoc autem esse non potest sine recta fide, secundum illud Ephes. III, habitare Christum per fidem in cordibus vestris. Ergo videtur quod ille qui non habet rectam fidem, non possit suscipere sacramentum Baptismi. Obj. 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 Eph. 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. Praeterea, infidelitas est gravissimum peccatum, ut in secunda parte habitum est. Sed permanentes in peccato non sunt baptizandi. Ergo nec etiam permanentes in infidelitate. Obj. 4: Further, unbelief is a most grievous sin, as we have shown in the Second Part (II-II, Q. 10, A. 3). But those who remain in sin should not be baptized: therefore neither should those who remain in unbelief. Sed contra est quod Gregorius, scribens Quirico episcopo, dicit, ab antiqua patrum institutione didicimus ut qui apud haeresim in Trinitatis nomine baptizantur, cum ad sanctam Ecclesiam redeunt, aut unctione chrismatis, aut impositione manus, aut sola professione fidei, ad sinum matris Ecclesiae revocentur. Hoc autem non esset, si fides ex necessitate requireretur ad susceptionem Baptismi. 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. Respondeo dicendum quod, sicut ex dictis patet, duo efficiuntur in anima per Baptismum, scilicet character et gratia. Dupliciter ergo aliquid ex necessitate requiritur ad Baptismum. Uno modo, sine quo gratia haberi non potest, quae est ultimus effectus sacramenti. Et hoc modo recta fides ex necessitate requiritur ad Baptismum, quia, sicut dicitur Rom. III, iustitia Dei est per fidem Iesu Christi. 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 Rom. 3:22, the justice of God is by faith of Jesus Christ. Alio modo requiritur aliquid ex necessitate ad Baptismum, sine quo character Baptismi imprimi non potest. Et sic recta fides baptizati non requiritur ex necessitate ad Baptismum, sicut nec recta fides baptizantis, dummodo adsint cetera quae sunt de necessitate sacramenti. Non enim sacramentum perficitur per iustitiam hominis dantis vel suscipientis Baptismum, sed per virtutem Dei. Second, 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. Ad primum ergo dicendum quod dominus loquitur ibi de Baptismo secundum quod perducit homines ad salutem secundum gratiam iustificantem, quod quidem sine recta fide esse non potest. Et ideo signanter dicit, qui crediderit et baptizatus fuerit, salvus erit. Reply Obj. 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. Ad secundum dicendum quod Ecclesia intendit homines baptizare ut emundentur a peccato, secundum illud Isaiae XXVII, hic est omnis fructus, ut auferatur peccatum. Et ideo, quantum est de se, non intendit dare Baptismum nisi habentibus rectam fidem, sine qua non est remissio peccatorum. Et propter hoc interrogat ad Baptismum accedentes, an credant. Si tamen sine recta fide aliquis Baptismum suscipiat extra Ecclesiam, non percipit illud ad suam salutem. Unde Augustinus dicit, Ecclesia Paradiso comparata indicat nobis posse quidem Baptismum eius homines etiam foris accipere, sed salutem beatitudinis extra eam neminem percipere vel tenere. Reply Obj. 2: The Church’s intention in baptizing men is that they may be cleansed from sin, according to Isa. 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. Ad tertium dicendum quod etiam non habens rectam fidem circa alios articulos, potest habere rectam fidem circa sacramentum Baptismi, et ita non impeditur quin possit habere intentionem suscipiendi sacramentum Baptismi. Si tamen etiam circa hoc sacramentum non recte sentiat, sufficit ad perceptionem sacramenti generalis intentio qua intendit suscipere Baptismum sicut Christus instituit, et sicut Ecclesia tradit. Reply Obj. 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. Ad quartum dicendum quod, sicut sacramentum Baptismi non est conferendum ei qui non vult ab aliis peccatis recedere, ita nec etiam ei qui non vult infidelitatem deserere. Uterque tamen suscipit sacramentum si ei conferatur, licet non ad salutem. Reply Obj. 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. Articulus 9 Article 9 Utrum pueri sint baptizandi Whether children should be baptized? Ad nonum sic proceditur. Videtur quod pueri non sint baptizandi. In eo enim qui baptizatur requiritur intentio suscipiendi sacramentum, ut supra dictum est. Huiusmodi autem intentionem non possunt pueri habere, cum non habeant usum liberi arbitrii. Ergo videtur quod non possint suscipere sacramentum Baptismi. Objection 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. Praeterea, Baptismus est fidei sacramentum, ut supra dictum est. Sed pueri non habent fidem, quae consistit in credentium voluntate, ut Augustinus dicit, super Ioan. Nec etiam potest dici quod salventur in fide parentum, quia quandoque parentes sunt infideles, et sic magis per eorum infidelitatem damnarentur. Ergo videtur quod pueri non possint baptizari. Obj. 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. Praeterea, I Pet. III dicitur quod homines salvos facit Baptisma, non carnis depositio sordium, sed conscientiae bonae interrogatio in Deum. Sed pueri neque conscientiam habent bonam vel malam, cum non habeant usum rationis, neque etiam convenienter ipsi interrogantur cum non intelligant. Ergo non debent pueri baptizari. Obj. 3: Further, it is written (1 Pet 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. Sed contra est quod Dionysius dicit, ult. cap. Eccl. Hier., divini nostri duces, scilicet apostoli, probaverunt infantes recipi ad Baptismum. On the contrary, Dionysius says (Eccl. Hier. iii): Our heavenly guides, i.e., the Apostles, approved of infants being admitted to Baptism. Respondeo dicendum quod, sicut apostolus dicit, Rom. V, si unius delicto mors regnavit per unum, scilicet per Adam, multo magis abundantiam gratiae et donationis et iustitiae accipientes in vita regnabunt per unum, Iesum Christum. Pueri autem ex peccato Adae peccatum originale contrahunt, quod patet ex hoc quod sunt mortalitati subiecti, quae per peccatum primi hominis in omnes pertransiit, ut ibidem apostolus dicit. Unde multo magis pueri possunt per Christum gratiam suscipere, ut regnent in vita aeterna. Ipse autem dominus dicit, Ioan. III, nisi quis renatus fuerit ex aqua et spiritu sancto, non potest introire in regnum Dei. Unde necessarium fuit pueros baptizare, ut, sicut per Adam damnationem incurrerunt nascendo, ita per Christum salutem consequantur renascendo. Fuit etiam conveniens pueros baptizari ut a pueritia nutriti in his quae sunt Christianae vitae, firmius in ea perseverent, iuxta illud Prov. XXII, adolescens iuxta viam suam, etiam cum senuerit, non recedet ab ea. Et hanc rationem assignat Dionysius, ult. cap. Eccl. Hier. I answer that, As the Apostle says (Rom 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 (Rom 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 Spirit, 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 Prov. 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). Ad primum ergo dicendum quod regeneratio spiritualis, quae fit per Baptismum, quodammodo similis est nativitati carnali, quantum ad hoc quod, sicut pueri in maternis uteris constituti non per seipsos nutrimentum accipiunt, sed ex nutrimento matris sustentantur, ita etiam pueri non habentes usum rationis, quasi in utero matris Ecclesiae constituti, non per seipsos, sed per actum Ecclesiae salutem suscipiunt. Unde Augustinus dicit, in libro de peccatorum meritis et Remiss., mater Ecclesia os maternum parvulis praebet, ut sacris mysteriis imbuantur, quia nondum possunt corde proprio credere ad iustitiam, nec ore proprio confiteri ad salutem. Si autem propterea recte fideles vocantur quoniam fidem per verba gestantium quodammodo profitentur, cur etiam non poenitentes habeantur, cum per eorundem verba gestantium Diabolo et huic saeculo abrenuntiare monstrentur? Et eadem ratione possunt dici intendentes, non per actum propriae intentionis, cum ipsi quandoque contranitantur et plorent, sed per actum eorum a quibus offeruntur. Reply Obj. 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. Ad secundum dicendum quod, sicut Augustinus, scribens Bonifacio, dicit, in Ecclesia salvatoris parvuli per alios credunt, sicut ex aliis quae in Baptismo remittuntur peccata traxerunt. Nec impeditur eorum salus si parentes sint infideles, quia, sicut Augustinus dicit, eidem Bonifacio scribens, offeruntur parvuli ad percipiendam spiritualem gratiam, non tam ab eis quorum gestantur manibus (quamvis et ab ipsis, si et ipsi boni fideles sunt), quam ab universa societate sanctorum atque fidelium. Ab omnibus namque offerri recte intelliguntur, quibus placet quod offeruntur, et quorum caritate ad communionem sancti spiritus adiunguntur. Infidelitas autem propriorum parentum, etiam si eos post Baptismum Daemoniorum sacrificiis imbuere conentur, pueris non nocet. Quia, ut ibidem Augustinus dicit, puer semel generatus per aliorum voluntatem, deinceps non potest vinculo alienae iniquitatis obstringi, ubi nulla sua voluntate consentit, secundum illud, Ezech. XVIII, sicut anima patris mea est, et anima filii, anima quae peccaverit, ipsa morietur. Sed ideo ex Adam traxit quod sacramenti illius gratia solveretur, quia nondum erat anima separata vivens. Fides autem unius, immo totius Ecclesiae, parvulo prodest per operationem spiritus sancti, qui unit Ecclesiam et bona unius alteri communicat. Reply Obj. 2: As Augustine says, writing to Boniface (Cont. duas Ep. Pelag. i), in the Church of our Savior 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 Spirit. 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 Ezech. 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 Spirit, Who unites the Church together, and communicates the goods of one member to another. Ad tertium dicendum quod, sicut puer, cum baptizatur, non per seipsum, sed per alios credit; ita non per seipsum, sed per alios interrogatur, et interrogati confitentur fidem Ecclesiae in persona pueri, qui huic fidei aggregatur per fidei sacramentum. Conscientiam autem bonam consequitur puer etiam in seipso, non quidem actu, sed habitu, per gratiam iustificantem. Reply Obj. 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. Articulus 10 Article 10 Utrum pueri Iudaeorum vel aliorum infidelium sint baptizandi, etiam invitis parentibus Whether children of Jews or other unbelievers should be baptized against the will of their parents? Ad decimum sic proceditur. Videtur quod pueri Iudaeorum vel aliorum infidelium sint baptizandi, etiam invitis parentibus. Magis enim debet homini subveniri contra periculum mortis aeternae quam contra periculum mortis temporalis. Sed puero in periculo mortis temporalis existenti est subveniendum, etiam si parentes per malitiam contraniterentur. Ergo multo magis est subveniendum pueris infidelium filiis contra periculum mortis aeternae, etiam invitis parentibus. Objection 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.