Aquin.: SMT TP Q[67] Out. Para. 1/1

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


Aquin.: SMT TP Q[67] A[1] Thes. Para. 1/1

Whether it is part of a deacon's duty to baptize?

Aquin.: SMT TP Q[67] A[1] Obj. 1 Para. 1/1

 OBJ 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 Mt. 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.

Aquin.: SMT TP Q[67] A[1] Obj. 2 Para. 1/1

 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.

Aquin.: SMT TP Q[67] A[1] Obj. 3 Para. 1/1

 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.

Aquin.: SMT TP Q[67] A[1] OTC Para. 1/1

 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."

Aquin.: SMT TP Q[67] A[1] Body Para. 1/1

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

Aquin.: SMT TP Q[67] A[1] R.O. 1 Para. 1/1

 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.

Aquin.: SMT TP Q[67] A[1] R.O. 2 Para. 1/1

 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.

Aquin.: SMT TP Q[67] A[1] R.O. 3 Para. 1/1

 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.


Aquin.: SMT TP Q[67] A[2] Thes. Para. 1/1

Whether to baptize is part of the priestly office, or proper to that of 
bishops?

Aquin.: SMT TP Q[67] A[2] Obj. 1 Para. 1/1

 OBJ 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 (Mt. 
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.

Aquin.: SMT TP Q[67] A[2] Obj. 2 Para. 1/1

 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 Lk. 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. 

Aquin.: SMT TP Q[67] A[2] Obj. 3 Para. 1/1

 OBJ 3: Further, Isidore says (Epist. ad Ludifred.) that "it belongs to 
the bishop to consecrate churches, to anoint altars, to consecrate 
[conficere] the chrism; he it is that confers the ecclesiastical orders, 
and blesses the consecrated virgins." But the sacrament of Baptism is 
greater than all these. Therefore much more reason is there why to 
baptize should belong exclusively to the episcopal office.

Aquin.: SMT TP Q[67] A[2] OTC Para. 1/1

 On the contrary, Isidore says (De Officiis. ii): "It is certain that 
Baptism was entrusted to priests alone."

Aquin.: SMT TP Q[67] A[2] Body Para. 1/1

 I answer that, Priests are consecrated for the purpose of celebrating 
the sacrament of Christ's Body, as stated above (Q[65], A[3]). Now that 
is the sacrament of ecclesiastical unity, according to the Apostle (1 
Cor. 10:17): "We, being many, are one bread, one body, all that partake 
of one bread and one chalice." Moreover, by Baptism a man becomes a 
participator in ecclesiastical unity, wherefore also he receives the 
right to approach our Lord's Table. Consequently, just as it belongs to a 
priest to consecrate the Eucharist, which is the principal purpose of the 
priesthood, so it is the proper office of a priest to baptize: since it 
seems to belong to one and the same, to produce the whole and to dispose 
the part in the whole.

Aquin.: SMT TP Q[67] A[2] R.O. 1 Para. 1/1

 Reply OBJ 1: Our Lord enjoined on the apostles, whose place is taken by 
the bishops, both duties, namely, of teaching and of baptizing, but in 
different ways. Because Christ committed to them the duty of teaching, 
that they might exercise it themselves as being the most important duty 
of all: wherefore the apostles themselves said (Acts 6:2): "It is not 
reason that we should leave the word of God and serve tables." On the 
other hand, He entrusted the apostles with the office of baptizing, to be 
exercised vicariously; wherefore the Apostle says (1 Cor. 1:17): "Christ 
sent me not to baptize, but to preach the Gospel." And the reason for 
this was that the merit and wisdom of the minister have no bearing on the 
baptismal effect, as they have in teaching, as may be seen from what we 
have stated above (Q[64], A[1], ad 2; AA[5],9). A proof of this is found 
also in the fact that our Lord Himself did not baptize, but His 
disciples, as John relates (4:2). Nor does it follow from this that 
bishops cannot baptize; since what a lower power can do, that can also a 
higher power. Wherefore also the Apostle says (1 Cor. 1:14,16) that he 
had baptized some.

Aquin.: SMT TP Q[67] A[2] R.O. 2 Para. 1/1

 Reply OBJ 2: In every commonwealth minor affairs are entrusted to lower 
officials, while greater affairs are restricted to higher officials; 
according to Ex. 18:22: "When any great matter soever shall fall out, let 
them refer it to thee, and let them judge the lesser matters only." 
Consequently it belongs to the lower officials of the state to decide 
matters concerning the lower orders; while to the highest it belongs to 
set in order those matters that regard the higher orders of the state. 
Now by Baptism a man attains only to the lowest rank among the Christian 
people: and consequently it belongs to the lesser officials of the Church 
 to baptize, namely, the priests, who hold the place of the seventy-two 
disciples of Christ, as the gloss says in the passage quoted from Luke 10.

Aquin.: SMT TP Q[67] A[2] R.O. 3 Para. 1/1

 Reply OBJ 3: As stated above (Q[65], A[3]), the sacrament of Baptism 
holds the first place in the order of necessity; but in the order of 
perfection there are other greater sacraments which are reserved to 
bishops.


Aquin.: SMT TP Q[67] A[3] Thes. Para. 1/1

Whether a layman can baptize?

Aquin.: SMT TP Q[67] A[3] Obj. 1 Para. 1/1

 OBJ 1: It seems that a layman cannot baptize. Because, as stated above 
(A[2]), to baptize belongs properly to the priestly order. But those 
things which belong to an order cannot be entrusted to one that is not 
ordained. Therefore it seems that a layman, who has no orders, cannot 
baptize.

Aquin.: SMT TP Q[67] A[3] Obj. 2 Para. 1/1

 OBJ 2: Further, it is a greater thing to baptize, than to perform the 
other sacramental rites of Baptism, such as to catechize, to exorcize, 
and to bless the baptismal water. But these things cannot be done by 
laymen, but only by priests. Therefore it seems that much less can laymen 
baptize.

Aquin.: SMT TP Q[67] A[3] Obj. 3 Para. 1/1

 OBJ 3: Further, just as Baptism is a necessary sacrament, so is Penance. 
But a layman cannot absolve in the tribunal of Penance. Neither, 
therefore, can he baptize.

Aquin.: SMT TP Q[67] A[3] OTC Para. 1/1

 On the contrary, Pope Gelasius I and Isidore say that "it is often 
permissible for Christian laymen to baptize, in cases of urgent 
necessity."

Aquin.: SMT TP Q[67] A[3] Body Para. 1/1

 I answer that, It is due to the mercy of Him "Who will have all men to 
be saved" (1 Tim. 2:4) that in those things which are necessary for 
salvation, man can easily find the remedy. Now the most necessary among 
all the sacraments is Baptism, which is man's regeneration unto spiritual 
life: since for children there is no substitute, while adults cannot 
otherwise than by Baptism receive a full remission both of guilt and of 
its punishment. Consequently, lest man should have to go without so 
necessary a remedy, it was ordained, both that the matter of Baptism 
should be something common that is easily obtainable by all, i.e. water; 
and that the minister of Baptism should be anyone, even not in orders, 
lest from lack of being baptized, man should suffer loss of his salvation.

Aquin.: SMT TP Q[67] A[3] R.O. 1 Para. 1/1

 Reply OBJ 1: To baptize belongs to the priestly order by reason of a 
certain appropriateness and solemnity; but this is not essential to the 
sacrament. Consequently, if a layman were to baptize even outside a case 
of urgency; he would sin, yet he would confer the sacrament; nor would 
the person thus baptized have to be baptized again.

Aquin.: SMT TP Q[67] A[3] R.O. 2 Para. 1/1

 Reply OBJ 2: These sacramental rites of Baptism belong to the solemnity 
of, and are not essential to, Baptism. And therefore they  neither should 
nor can be done by a layman, but only by a priest, whose office it is to 
baptize solemnly.

Aquin.: SMT TP Q[67] A[3] R.O. 3 Para. 1/1

 Reply OBJ 3: As stated above (Q[65], AA[3],4), Penance is not so 
necessary as Baptism; since contrition can supply the defect of the 
priestly absolution which does not free from the whole punishment, nor 
again is it given to children. Therefore the comparison with Baptism does 
not stand, because its effect cannot be supplied by anything else.


Aquin.: SMT TP Q[67] A[4] Thes. Para. 1/1

Whether a woman can baptize?

Aquin.: SMT TP Q[67] A[4] Obj. 1 Para. 1/1

 OBJ 1: It seems that a woman cannot baptize. For we read in the acts of 
the Council of Carthage (iv): "However learned and holy a woman may be, 
she must not presume to teach men in the church, or to baptize." But in 
no case is a woman allowed to teach in church, according to 1 Cor. 14:35: 
"It is a shame for a woman to speak in the church." Therefore it seems 
that neither is a woman in any circumstances permitted to baptize.

Aquin.: SMT TP Q[67] A[4] Obj. 2 Para. 1/1

 OBJ 2: Further, to baptize belongs to those having authority. wherefore 
baptism should be conferred by priests having charge of souls. But women 
are not qualified for this; according to 1 Tim. 2:12: "I suffer not a 
woman to teach, nor to use authority over man, but to be subject to him 
[Vulg.: 'but to be in silence']." Therefore a woman cannot baptize.

Aquin.: SMT TP Q[67] A[4] Obj. 3 Para. 1/1

 OBJ 3: Further, in the spiritual regeneration water seems to hold the 
place of the mother's womb, as Augustine says on Jn. 3:4, "Can" a man 
"enter a second time into his mother's womb, and be born again?" While he 
who baptizes seems to hold rather the position of father. But this is 
unfitting for a woman. Therefore a woman cannot baptize.

Aquin.: SMT TP Q[67] A[4] OTC Para. 1/1

 On the contrary, Pope Urban II says (Decreta xxx): "In reply to the 
questions asked by your beatitude, we consider that the following answer 
should be given: that the baptism is valid when, in cases of necessity, a 
woman baptizes a child in the name of the Trinity."

Aquin.: SMT TP Q[67] A[4] Body Para. 1/2

 I answer that, Christ is the chief Baptizer, according to Jn. 1:33: "He 
upon Whom thou shalt see the Spirit descending and remaining upon Him, He 
it is that baptizeth." For it is written in Col. 3 (cf. Gal. 3:28), that 
in Christ there is neither male nor female. Consequently, just as a 
layman can baptize, as Christ's minister, so can a woman.

Aquin.: SMT TP Q[67] A[4] Body Para. 2/2

 But since "the head of the woman is the man," and "the head of . . . 
man, is Christ" (1 Cor. 11:3), a woman should not baptize if a man be 
available for the purpose; just as neither should a layman in the 
presence of a cleric, nor a cleric in the presence of a priest. The last, 
however, can baptize in the presence of a bishop, because it is part of 
the priestly office. 

Aquin.: SMT TP Q[67] A[4] R.O. 1 Para. 1/1

 Reply OBJ 1: Just as a woman is not suffered to teach in public, but is 
allowed to instruct and admonish privately; so she is not permitted to 
baptize publicly and solemnly, and yet she can baptize in a case of 
urgency.

Aquin.: SMT TP Q[67] A[4] R.O. 2 Para. 1/1

 Reply OBJ 2: When Baptism is celebrated solemnly and with due form, it 
should be conferred by a priest having charge of souls, or by one 
representing him. But this is not required in cases of urgency, when a 
woman may baptize.

Aquin.: SMT TP Q[67] A[4] R.O. 3 Para. 1/2

 Reply OBJ 3: In carnal generation male and female co-operate according 
to the power of their proper nature; wherefore the female cannot be the 
active, but only the passive, principle of generation. But in spiritual 
generation they do not act, either of them, by their proper power, but 
only instrumentally by the power of Christ. Consequently, on the same 
grounds either man or woman can baptize in a case of urgency.

Aquin.: SMT TP Q[67] A[4] R.O. 3 Para. 2/2

 If, however, a woman were to baptize without any urgency for so doing. 
there would be no need of rebaptism: as we have said in regard to laymen 
(A[3], ad 1). But the baptizer herself would sin, as also those who took 
part with her therein, either by receiving Baptism from her, or by 
bringing someone to her to be baptized.


Aquin.: SMT TP Q[67] A[5] Thes. Para. 1/1

Whether one that is not baptized can confer the sacrament of Baptism?

Aquin.: SMT TP Q[67] A[5] Obj. 1 Para. 1/1

 OBJ 1: It seems that one that is not baptized cannot confer the 
sacrament of Baptism. For "none gives what he has not." But a 
non-baptized person has not the sacrament of Baptism. Therefore he cannot 
give it.

Aquin.: SMT TP Q[67] A[5] Obj. 2 Para. 1/1

 OBJ 2: Further, a man confers the sacrament of Baptism inasmuch as he is 
a minister of the Church. But one that is not baptized, belongs nowise to 
the Church, i.e. neither really nor sacramentally. Therefore he cannot 
confer the sacrament of Baptism.

Aquin.: SMT TP Q[67] A[5] Obj. 3 Para. 1/1

 OBJ 3: Further, it is more to confer a sacrament than to receive it. But 
one that is not baptized, cannot receive the other sacraments. Much less, 
therefore, can he confer any sacrament.

Aquin.: SMT TP Q[67] A[5] OTC Para. 1/1

 On the contrary, Isidore says: "The Roman Pontiff does not consider it 
to be the man who baptizes, but that the Holy Ghost confers the grace of 
Baptism, though he that baptizes be a pagan." But he who is baptized, is 
not called a pagan. Therefore he who is not baptized can confer the 
sacrament of Baptism.

Aquin.: SMT TP Q[67] A[5] Body Para. 1/1

 I answer that, Augustine left this question without deciding it. For he 
says (Contra Ep. Parmen. ii): "This is indeed another question, whether 
even those can baptize who were never Christians; nor should anything be 
rashly asserted hereupon, without the authority of a sacred council such 
as suffices for so great a  matter." But afterwards it was decided by the 
Church that the unbaptized, whether Jews or pagans, can confer the 
sacrament of Baptism, provided they baptize in the form of the Church. 
Wherefore Pope Nicolas I replies to the questions propounded by the 
Bulgars: "You say that many in your country have been baptized by 
someone, whether Christian or pagan you know not. If these were baptized 
in the name of the Trinity, they must not be rebaptized." But if the form 
of the Church be not observed, the sacrament of Baptism is not conferred. 
And thus is to be explained what Gregory II [*Gregory III] writes to 
Bishop Boniface: "Those whom you assert to have been baptized by pagans," 
namely, with a form not recognized by the Church, "we command you to 
rebaptize in the name of the Trinity." And the reason of this is that, 
just as on the part of the matter, as far as the essentials of the 
sacrament are concerned, any water will suffice, so, on the part of the 
minister, any man is competent. Consequently, an unbaptized person can 
baptize in a case of urgency. So that two unbaptized persons may baptize 
one another, one baptizing the other and being afterwards baptized by 
him: and each would receive not only the sacrament but also the reality 
of the sacrament. But if this were done outside a case of urgency, each 
would sin grievously, both the baptizer and the baptized, and thus the 
baptismal effect would be frustrated, although the sacrament itself would 
not be invalidated.

Aquin.: SMT TP Q[67] A[5] R.O. 1 Para. 1/1

 Reply OBJ 1: The man who baptizes offers but his outward ministration; 
whereas Christ it is Who baptizes inwardly, Who can use all men to 
whatever purpose He wills. Consequently, the unbaptized can baptize: 
because, as Pope Nicolas I says, "the Baptism is not theirs," i.e. the 
baptizers', "but His," i.e. Christ's.

Aquin.: SMT TP Q[67] A[5] R.O. 2 Para. 1/1

 Reply OBJ 2: He who is not baptized, though he belongs not to the Church 
either in reality or sacramentally, can nevertheless belong to her in 
intention and by similarity of action, namely, in so far as he intends to 
do what the Church does, and in baptizing observes the Church's form, and 
thus acts as the minister of Christ, Who did not confine His power to 
those that are baptized, as neither did He to the sacraments.

Aquin.: SMT TP Q[67] A[5] R.O. 3 Para. 1/1

 Reply OBJ 3: The other sacraments are not so necessary as Baptism. And 
therefore it is allowable that an unbaptized person should baptize rather 
than that he should receive other sacraments.


Aquin.: SMT TP Q[67] A[6] Thes. Para. 1/1

Whether several can baptize at the same time?

Aquin.: SMT TP Q[67] A[6] Obj. 1 Para. 1/1

 OBJ 1: It seems that several can baptize at the same time. For unity is 
contained in multitude, but not "vice versa." Wherefore it seems that 
many can do whatever one can but not "vice versa": thus many draw a ship 
which one could draw. But one man can baptize. Therefore several, too, 
can baptize one at the same time.

Aquin.: SMT TP Q[67] A[6] Obj. 2 Para. 1/1

 OBJ 2: Further, it is more difficult for one agent to act on many 
things, than for many to act at the same time on one. But one  man can 
baptize several at the same time. Much more, therefore, can many baptize 
one at the same time.

Aquin.: SMT TP Q[67] A[6] Obj. 3 Para. 1/1

 OBJ 3: Further, Baptism is a sacrament of the greatest necessity. Now in 
certain cases it seems necessary for several to baptize one at the same 
time; for instance, suppose a child to be in danger of death, and two 
persons present, one of whom is dumb, and the other without hands or 
arms; for then the mutilated person would have to pronounce the words, 
and the dumb person would have to perform the act of baptizing. Therefore 
it seems that several can baptize one at the same time.

Aquin.: SMT TP Q[67] A[6] OTC Para. 1/1

 On the contrary, Where there is one agent there is one action. If, 
therefore, several were to baptize one, it seems to follow that there 
would be several baptisms: and this is contrary to Eph. 4:5: "one Faith, 
one Baptism."

Aquin.: SMT TP Q[67] A[6] Body Para. 1/3

 I answer that, The Sacrament of Baptism derives its power principally 
from its form, which the Apostle calls "the word of life" (Eph. 5:26). 
Consequently, if several were to baptize one at the same time, we must 
consider what form they would use. For were they to say: "We baptize thee 
in the name of the Father and of the Son and of the Holy Ghost," some 
maintain that the sacrament of Baptism would not be conferred, because 
the form of the Church would not be observed, i.e. "I baptize thee in the 
name of the Father and of the Son and of the Holy Ghost." But this 
reasoning is disproved by the form observed in the Greek Church. For they 
might say: "The servant of God, N . . ., is baptized in the name of the 
Father and of the Son and of the Holy Ghost," under which form the Greeks 
receive the sacrament of Baptism: and yet this form differs far more from 
the form that we use, than does this: "We baptize thee."

Aquin.: SMT TP Q[67] A[6] Body Para. 2/3

 The point to be observed, however, is this, that by this form, "We 
baptize thee," the intention expressed is that several concur in 
conferring one Baptism: and this seems contrary to the notion of a 
minister; for a man does not baptize save as a minister of Christ, and as 
standing in His place; wherefore just as there is one Christ, so should 
there be one minister to represent Christ. Hence the Apostle says 
pointedly (Eph. 4:5): "one Lord, one Faith, one Baptism." Consequently, 
an intention which is in opposition to this seems to annul the sacrament 
of Baptism.

Aquin.: SMT TP Q[67] A[6] Body Para. 3/3

 On the other hand, if each were to say: "I baptize thee in the name of 
the Father and of the Son and of the Holy Ghost," each would signify his 
intention as though he were conferring Baptism independently of the 
other. This might occur in the case where both were striving to baptize 
someone; and then it is clear that whichever pronounced the words first 
would confer the sacrament of Baptism; while the other, however great his 
right to baptize, if he presume to utter the words, would be liable to be 
punished as a rebaptizer. If, however, they were to pronounce the words 
absolutely at the same time, and dipped or sprinkled the man together, 
they should be punished for baptizing in an improper  manner, but not for 
rebaptizing: because each would intend to baptize an unbaptized person, 
and each, so far as he is concerned, would baptize. Nor would they confer 
several sacraments: but the one Christ baptizing inwardly would confer 
one sacrament by means of both together.

Aquin.: SMT TP Q[67] A[6] R.O. 1 Para. 1/1

 Reply OBJ 1: This argument avails in those agents that act by their own 
power. But men do not baptize by their own, but by Christ's power, Who, 
since He is one, perfects His work by means of one minister.

Aquin.: SMT TP Q[67] A[6] R.O. 2 Para. 1/1

 Reply OBJ 2: In a case of necessity one could baptize several at the 
same time under this form: "I baptize ye": for instance, if they were 
threatened by a falling house, or by the sword or something of the kind, 
so as not to allow of the delay involved by baptizing them singly. Nor 
would this cause a change in the Church's form, since the plural is 
nothing but the singular doubled: especially as we find the plural 
expressed in Mt. 28:19: "Baptizing them," etc. Nor is there parity 
between the baptizer and the baptized; since Christ, the baptizer in 
chief, is one: while many are made one in Christ by Baptism.

Aquin.: SMT TP Q[67] A[6] R.O. 3 Para. 1/1

 Reply OBJ 3: As stated above (Q[66], A[1]), the integrity of Baptism 
consists in the form of words and the use of the matter. Consequently, 
neither he who only pronounces the words, baptizes, nor he who dips. 
Where fore if one pronounces the words and the other dips, no form of 
words can be fitting. For neither could he say: "I baptize thee": since 
he dips not, and therefore baptizes not. Nor could they say: "We baptize 
thee": since neither baptizes. For if of two men, one write one part of a 
book, and the other write the other, it would not be a proper form of 
speech to say: "We wrote this book," but the figure of synecdoche in 
which the whole is put for the part.


Aquin.: SMT TP Q[67] A[7] Thes. Para. 1/1

Whether in Baptism it is necessary for someone to raise the baptized from 
the sacred font?

Aquin.: SMT TP Q[67] A[7] Obj. 1 Para. 1/1

 OBJ 1: It seems that in Baptism it is not necessary for someone to raise 
the baptized from the sacred font. For our Baptism is consecrated by 
Christ's Baptism and is conformed thereto. But Christ when baptized was 
not raised by anyone from the font, but according to Mt. 3:16, "Jesus 
being baptized, forthwith came out of the water." Therefore it seems that 
neither when others are baptized should anyone raise the baptized from 
the sacred font.

Aquin.: SMT TP Q[67] A[7] Obj. 2 Para. 1/1

 OBJ 2: Further, Baptism is a spiritual regeneration, as stated above 
(A[3]). But in carnal generation nothing else is required but the active 
principle, i.e. the father, and the passive principle, i.e. the mother. 
Since, then, in Baptism he that baptizes takes the place of the father, 
while the very water of Baptism takes the place of the mother, as 
Augustine says in a sermon on the Epiphany (cxxxv); it seems that there 
is no further need for someone to raise the baptized from the sacred 
font. 

Aquin.: SMT TP Q[67] A[7] Obj. 3 Para. 1/1

 OBJ 3: Further, nothing ridiculous should be observed in the sacraments 
of the Church. But it seems ridiculous that after being baptized, adults 
who can stand up of themselves and leave the sacred font, should be held 
up by another. Therefore there seems no need for anyone, especially in 
the Baptism of adults, to raise the baptized from the sacred font.

Aquin.: SMT TP Q[67] A[7] OTC Para. 1/1

 On the contrary, Dionysius says (Eccl. Hier. ii) that "the priests 
taking the baptized hand him over to his sponsor and guide."

Aquin.: SMT TP Q[67] A[7] Body Para. 1/1

 I answer that, The spiritual regeneration, which takes place in Baptism, 
is in a certain manner likened to carnal generation: wherefore it is 
written (1 Pt. 2:2): "As new-born babes, endowed with reason desire milk 
[Vulg.: 'desire reasonable milk'] without guile." Now, in carnal 
generation the new-born child needs nourishment and guidance: wherefore, 
in spiritual generation also, someone is needed to undertake the office 
of nurse and tutor by forming and instructing one who is yet a novice in 
the Faith, concerning things pertaining to Christian faith and mode of 
life, which the clergy have not the leisure to do through being busy with 
watching over the people generally: because little children and novices 
need more than ordinary care. Consequently someone is needed to receive 
the baptized from the sacred font as though for the purpose of 
instructing and guiding them. It is to this that Dionysius refers (Eccl. 
Hier. xi) saying: "It occurred to our heavenly guides," i.e. the 
Apostles, "and they decided, that infants should be taken charge of thus: 
that the parents of the child should hand it over to some instructor 
versed in holy things, who would thenceforth take charge of the child, 
and be to it a spiritual father and a guide in the road of salvation."

Aquin.: SMT TP Q[67] A[7] R.O. 1 Para. 1/1

 Reply OBJ 1: Christ was baptized not that He might be regenerated, but 
that He might regenerate others: wherefore after His Baptism He needed no 
tutor like other children.

Aquin.: SMT TP Q[67] A[7] R.O. 2 Para. 1/1

 Reply OBJ 2: In carnal generation nothing is essential besides a father 
and a mother: yet to ease the latter in her travail, there is need for a 
midwife; and for the child to be suitably brought up there is need for a 
nurse and a tutor: while their place is taken in Baptism by him who 
raises the child from the sacred font. Consequently this is not essential 
to the sacrament, and in a case of necessity one alone can baptize with 
water.

Aquin.: SMT TP Q[67] A[7] R.O. 3 Para. 1/1

 Reply OBJ 3: It is not on account of bodily weakness that the baptized 
is raised from the sacred font by the godparent, but on account of 
spiritual weakness, as stated above.


Aquin.: SMT TP Q[67] A[8] Thes. Para. 1/1

Whether he who raises anyone from the sacred font is bound to instruct 
him?

Aquin.: SMT TP Q[67] A[8] Obj. 1 Para. 1/1

 OBJ 1: It seems that he who raises anyone from the sacred font  is not 
bound to instruct him. For none but those who are themselves instructed 
can give instruction. But even the uneducated and ill-instructed are 
allowed to raise people from the sacred font. Therefore he who raises a 
baptized person from the font is not bound to instruct him.

Aquin.: SMT TP Q[67] A[8] Obj. 2 Para. 1/1

 OBJ 2: Further, a son is instructed by his father better than by a 
stranger: for, as the Philosopher says (Ethic. viii), a son receives from 
his father, "being, food, and education." If, therefore, godparents are 
bound to instruct their godchildren, it would be fitting for the carnal 
father, rather than another, to be the godparent of his own child. And 
yet this seems to be forbidden, as may be seen in the Decretals (xxx, qu. 
1, Cap. Pervenit and Dictum est).

Aquin.: SMT TP Q[67] A[8] Obj. 3 Para. 1/1

 OBJ 3: Further, it is better for several to instruct than for one only. 
If, therefore, godparents are bound to instruct their godchildren, it 
would be better to have several godparents than only one. Yet this is 
forbidden in a decree of Pope Leo, who says: "A child should not have 
more than one godparent, be this a man or a woman."

Aquin.: SMT TP Q[67] A[8] OTC Para. 1/1

 On the contrary, Augustine says in a sermon for Easter (clxviii): "In 
the first place I admonish you, both men and women, who have raised 
children in Baptism, that ye stand before God as sureties for those whom 
you have been seen to raise from the sacred font."

Aquin.: SMT TP Q[67] A[8] Body Para. 1/1

 I answer that, Every man is bound to fulfil those duties which he has 
undertaken to perform. Now it has been stated above (A[7]) that 
godparents take upon themselves the duties of a tutor. Consequently they 
are bound to watch over their godchildren when there is need for them to 
do so: for instance when and where children are brought up among 
unbelievers. But if they are brought up among Catholic Christians, the 
godparents may well be excused from this responsibility, since it may be 
presumed that the children will be carefully instructed by their parents. 
If, however, they perceive in any way that the contrary is the case, they 
would be bound, as far as they are able, to see to the spiritual welfare 
of their godchildren.

Aquin.: SMT TP Q[67] A[8] R.O. 1 Para. 1/1

 Reply OBJ 1: Where the danger is imminent, the godparent, as Dionysius 
says (Eccl. Hier. vii), should be someone "versed in holy things." But 
where the danger is not imminent, by reason of the children being brought 
up among Catholics, anyone is admitted to this position, because the 
things pertaining to the Christian rule of life and faith are known 
openly by all. Nevertheless an unbaptized person cannot be a godparent, 
as was decreed in the Council of Mainz, although an unbaptized person: 
because the person baptizing is essential to the sacrament, wherefore as 
the godparent is not, as stated above (A[7], ad 2).

Aquin.: SMT TP Q[67] A[8] R.O. 2 Para. 1/1

 Reply OBJ 2: Just as spiritual generation is distinct from carnal 
generation, so is spiritual education distinct from that of  the body; 
according to Heb. 12:9: "Moreover we have had fathers of our flesh for 
instructors, and we reverenced them: shall we not much more obey the 
Father of Spirits, and live?" Therefore the spiritual father should be 
distinct from the carnal father, unless necessity demanded otherwise.

Aquin.: SMT TP Q[67] A[8] R.O. 3 Para. 1/1

 Reply OBJ 3: Education would be full of confusion if there were more 
than one head instructor. Wherefore there should be one principal sponsor 
in Baptism: but others can be allowed as assistants.


Aquin.: SMT TP Q[68] Out. Para. 1/1

OF THOSE WHO RECEIVE BAPTISM (TWELVE ARTICLES)

 We have now to consider those who receive Baptism; concerning which 
there are twelve points of inquiry:

 (1) Whether all are bound to receive Baptism?

 (2) Whether a man can be saved without Baptism?

 (3) Whether Baptism should be deferred?

 (4) Whether sinners should be baptized?

 (5) Whether works of satisfaction should be enjoined on sinners that 
have been baptized?

 (6) Whether Confession of sins is necessary?

 (7) Whether an intention is required on the part of the one baptized?

 (8) Whether faith is necessary?

 (9) Whether infants should be baptized?

 (10) Whether the children of Jews should be baptized against the will of 
their parents?

 (11) Whether anyone should be baptized in the mother's womb?

 (12) Whether madmen and imbeciles should be baptized?


Aquin.: SMT TP Q[68] A[1] Thes. Para. 1/1

Whether all are bound to receive Baptism?

Aquin.: SMT TP Q[68] A[1] Obj. 1 Para. 1/1

 OBJ 1: It seems that not all are bound to receive Baptism. For Christ 
did not narrow man's road to salvation. But before Christ's coming men 
could be saved without Baptism: therefore also after Christ's coming.

Aquin.: SMT TP Q[68] A[1] Obj. 2 Para. 1/1

 OBJ 2: Further, Baptism seems to have been instituted principally as a 
remedy for original sin. Now, since a man who is baptized is without 
original sin, it seems that he cannot transmit it to his children. 
Therefore it seems that the children of those who have been baptized, 
should not themselves be baptized.

Aquin.: SMT TP Q[68] A[1] Obj. 3 Para. 1/1

 OBJ 3: Further, Baptism is given in order that a man may, through grace, 
be cleansed from sin. But those who are sanctified in the womb, obtain 
this without Baptism. Therefore they are not bound to receive Baptism.

Aquin.: SMT TP Q[68] A[1] OTC Para. 1/1

 On the contrary, It is written (Jn. 3:5): "Unless a man be born again of 
water and the Holy Ghost, he cannot enter into the kingdom of God." Again 
it is stated in De Eccl. Dogm. xli, that "we believe the way of salvation 
to be open to those only who are  baptized."

Aquin.: SMT TP Q[68] A[1] Body Para. 1/1

 I answer that, Men are bound to that without which they cannot obtain 
salvation. Now it is manifest that no one can obtain salvation but 
through Christ; wherefore the Apostle says (Rm. 5:18): "As by the offense 
of one unto all men unto condemnation; so also by the justice of one, 
unto all men unto justification of life." But for this end is Baptism 
conferred on a man, that being regenerated thereby, he may be 
incorporated in Christ, by becoming His member: wherefore it is written 
(Gal. 3:27): "As many of you as have been baptized in Christ, have put on 
Christ." Consequently it is manifest that all are bound to be baptized: 
and that without Baptism there is no salvation for men.

Aquin.: SMT TP Q[68] A[1] R.O. 1 Para. 1/1

 Reply OBJ 1: At no time, not even before the coming of Christ, could men 
be saved unless they became members of Christ: because, as it is written 
(Acts 4:12), "there is no other name under heaven given to men, whereby 
we must be saved." But before Christ's coming, men were incorporated in 
Christ by faith in His future coming: of which faith circumcision was the 
"seal," as the Apostle calls it (Rm. 4:11): whereas before circumcision 
was instituted, men were incorporated in Christ by "faith alone," as 
Gregory says (Moral. iv), together with the offering of sacrifices, by 
means of which the Fathers of old made profession of their faith. Again, 
since Christ's coming, men are incorporated in Christ by faith; according 
to Eph. 3:17: "That Christ may dwell by faith in your hearts." But faith 
in a thing already present is manifested by a sign different from that by 
which it was manifested when that thing was yet in the future: just as we 
use other parts of the verb, to signify the present, the past, and the 
future. Consequently although the sacrament itself of Baptism was not 
always necessary for salvation, yet faith, of which Baptism is the 
sacrament, was always necessary.

Aquin.: SMT TP Q[68] A[1] R.O. 2 Para. 1/1

 Reply OBJ 2: As we have stated in the FS, Q[81], A[3], ad 2, those who 
are baptized are renewed in spirit by Baptism, while their body remains 
subject to the oldness of sin, according to Rm. 8:10: "The body, indeed, 
is dead because of sin, but the spirit liveth because of justification." 
Wherefore Augustine (Contra Julian. vi) proves that "not everything that 
is in man is baptized." Now it is manifest that in carnal generation man 
does not beget in respect of his soul, but in respect of his body. 
Consequently the children of those who are baptized are born with 
original sin; wherefore they need to be baptized.

Aquin.: SMT TP Q[68] A[1] R.O. 3 Para. 1/1

 Reply OBJ 3: Those who are sanctified in the womb, receive indeed grace 
which cleanses them from original sin, but they do not therefore receive 
the character, by which they are conformed to Christ. Consequently, if 
any were to be sanctified in the womb now, they would need to be 
baptized, in order to be conformed to Christ's other members by receiving 
the character.


Aquin.: SMT TP Q[68] A[2] Thes. Para. 1/1

Whether a man can be saved without Baptism? 

Aquin.: SMT TP Q[68] A[2] Obj. 1 Para. 1/1

 OBJ 1: It seems that no man can be saved without Baptism. For our Lord 
said (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, 
he cannot enter the kingdom of God." But those alone are saved who enter 
God's kingdom. Therefore none can be saved without Baptism, by which a 
man is born again of water and the Holy Ghost.

Aquin.: SMT TP Q[68] A[2] Obj. 2 Para. 1/1

 OBJ 2: Further, in the book De Eccl. Dogm. xli, it is written: "We 
believe that no catechumen, though he die in his good works, will have 
eternal life, except he suffer martyrdom, which contains all the 
sacramental virtue of Baptism." But if it were possible for anyone to be 
saved without Baptism, this would be the case specially with catechumens 
who are credited with good works, for they seem to have the "faith that 
worketh by charity" (Gal. 5:6). Therefore it seems that none can be saved 
without Baptism.

Aquin.: SMT TP Q[68] A[2] Obj. 3 Para. 1/1

 OBJ 3: Further, as stated above (A[1]; Q[65], A[4]), the sacrament of 
Baptism is necessary for salvation. Now that is necessary "without which 
something cannot be" (Metaph. v). Therefore it seems that none can obtain 
salvation without Baptism.

Aquin.: SMT TP Q[68] A[2] OTC Para. 1/1

 On the contrary, Augustine says (Super Levit. lxxxiv) that "some have 
received the invisible sanctification without visible sacraments, and to 
their profit; but though it is possible to have the visible 
sanctification, consisting in a visible sacrament, without the invisible 
sanctification, it will be to no profit." Since, therefore, the sacrament 
of Baptism pertains to the visible sanctification, it seems that a man 
can obtain salvation without the sacrament of Baptism, by means of the 
invisible sanctification.

Aquin.: SMT TP Q[68] A[2] Body Para. 1/2

 I answer that, The sacrament or Baptism may be wanting to someone in two 
ways. First, both in reality and in desire; as is the case with those who 
neither are baptized, nor wished to be baptized: which clearly indicates 
contempt of the sacrament, in regard to those who have the use of the 
free-will. Consequently those to whom Baptism is wanting thus, cannot 
obtain salvation: since neither sacramentally nor mentally are they 
incorporated in Christ, through Whom alone can salvation be obtained.

Aquin.: SMT TP Q[68] A[2] Body Para. 2/2

 Secondly, the sacrament of Baptism may be wanting to anyone in reality 
but not in desire: for instance, when a man wishes to be baptized, but by 
some ill-chance he is forestalled by death before receiving Baptism. And 
such a man can obtain salvation without being actually baptized, on 
account of his desire for Baptism, which desire is the outcome of "faith 
that worketh by charity," whereby God, Whose power is not tied to visible 
sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, 
who died while yet a catechumen: "I lost him whom I was to regenerate: 
but he did not lose the grace he prayed for."

Aquin.: SMT TP Q[68] A[2] R.O. 1 Para. 1/1

 Reply OBJ 1: As it is written (1 Kgs. 16:7), "man seeth those things 
that appear, but the Lord beholdeth the heart." Now a man who desires to 
be "born again of water and the Holy Ghost" by  Baptism, is regenerated 
in heart though not in body. thus the Apostle says (Rm. 2:29) that "the 
circumcision is that of the heart, in the spirit, not in the letter; 
whose praise is not of men but of God."

Aquin.: SMT TP Q[68] A[2] R.O. 2 Para. 1/1

 Reply OBJ 2: No man obtains eternal life unless he be free from all 
guilt and debt of punishment. Now this plenary absolution is given when a 
man receives Baptism, or suffers martyrdom: for which reason is it stated 
that martyrdom "contains all the sacramental virtue of Baptism," i.e. as 
to the full deliverance from guilt and punishment. Suppose, therefore, a 
catechumen to have the desire for Baptism (else he could not be said to 
die in his good works, which cannot be without "faith that worketh by 
charity"), such a one, were he to die, would not forthwith come to 
eternal life, but would suffer punishment for his past sins, "but he 
himself shall be saved, yet so as by fire" as is stated 1 Cor. 3:15.

Aquin.: SMT TP Q[68] A[2] R.O. 3 Para. 1/1

 Reply OBJ 3: The sacrament of Baptism is said to be necessary for 
salvation in so far as man cannot be saved without, at least, Baptism of 
desire; "which, with God, counts for the deed" (Augustine, Enarr. in Ps. 
57).


Aquin.: SMT TP Q[68] A[3] Thes. Para. 1/1

Whether Baptism should be deferred?

Aquin.: SMT TP Q[68] A[3] Obj. 1 Para. 1/1

 OBJ 1: It seems that Baptism should be deferred. For Pope Leo says 
(Epist. xvi): "Two seasons," i.e. Easter and Whitsuntide, "are fixed by 
the Roman Pontiff for the celebration of Baptism. Wherefore we admonish 
your Beatitude not to add any other days to this custom." Therefore it 
seems that Baptism should be conferred not at once, but delayed until the 
aforesaid seasons.

Aquin.: SMT TP Q[68] A[3] Obj. 2 Para. 1/1

 OBJ 2: Further, we read in the decrees of the Council of Agde (Can. 
xxxiv): "If Jews whose bad faith often "returns to the vomit," wish to 
submit to the Law of the Catholic Church, let them for eight months enter 
the porch of the church with the catechumens; and if they are found to 
come in good faith then at last they may deserve the grace of Baptism." 
Therefore men should not be baptized at once, and Baptism should be 
deferred for a certain fixed time.

Aquin.: SMT TP Q[68] A[3] Obj. 3 Para. 1/1

 OBJ 3: Further, as we read in Is. 27:9, "this is all the fruit, that the 
sin . . . should be taken away." Now sin seems to be taken away, or at 
any rate lessened, if Baptism be deferred. First, because those who sin 
after Baptism, sin more grievously, according to Heb. 10:29: "How much 
more, do you think, he deserveth worse punishments, who hath . . . 
esteemed the blood of the testament," i.e. Baptism, "unclean, by which he 
was sanctified?" Secondly, because Baptism takes away past, but not 
future, sins: wherefore the more it is deferred, the more sins it takes 
away. Therefore it seems that Baptism should be deferred for a long time.

Aquin.: SMT TP Q[68] A[3] OTC Para. 1/1

 On the contrary, It is written (Ecclus. 5:8): "Delay not to be  
converted to the Lord, and defer it not from day to day." But the perfect 
conversion to God is of those who are regenerated in Christ by Baptism. 
Therefore Baptism should not be deferred from day to day.

Aquin.: SMT TP Q[68] A[3] Body Para. 1/3

 I answer that, In this matter we must make a distinction and see whether 
those who are to be baptized are children or adults. For if they be 
children, Baptism should not be deferred. First, because in them we do 
not look for better instruction or fuller conversion. Secondly, because 
of the danger of death, for no other remedy is available for them besides 
the sacrament of Baptism.

Aquin.: SMT TP Q[68] A[3] Body Para. 2/3

 On the other hand, adults have a remedy in the mere desire for Baptism, 
as stated above (A[2]). And therefore Baptism should not be conferred on 
adults as soon as they are converted, but it should be deferred until 
some fixed time. First, as a safeguard to the Church, lest she be 
deceived through baptizing those who come to her under false pretenses, 
according to 1 Jn. 4:1: "Believe not every spirit, but try the spirits, 
if they be of God." And those who approach Baptism are put to this test, 
when their faith and morals are subjected to proof for a space of time. 
Secondly, this is needful as being useful for those who are baptized; for 
they require a certain space of time in order to be fully instructed in 
the faith, and to be drilled in those things that pertain to the 
Christian mode of life. Thirdly, a certain reverence for the sacrament 
demands a delay whereby men are admitted to Baptism at the principal 
festivities, viz. of Easter and Pentecost, the result being that they 
receive the sacrament with greater devotion.

Aquin.: SMT TP Q[68] A[3] Body Para. 3/3

 There are, however, two reasons for forgoing this delay. First, when 
those who are to be baptized appear to be perfectly instructed in the 
faith and ready for Baptism; thus, Philip baptized the Eunuch at once 
(Acts 8); and Peter, Cornelius and those who were with him (Acts 10). 
Secondly, by reason of sickness or some kind of danger of death. 
Wherefore Pope Leo says (Epist. xvi): "Those who are threatened by death, 
sickness, siege, persecution, or shipwreck, should be baptized at any 
time." Yet if a man is forestalled by death, so as to have no time to 
receive the sacrament, while he awaits the season appointed by the 
Church, he is saved, yet "so as by fire," as stated above (A[2], ad 2). 
Nevertheless he sins if he defer being baptized beyond the time appointed 
by the Church, except this be for an unavoidable cause and with the 
permission of the authorities of the Church. But even this sin, with his 
other sins, can be washed away by his subsequent contrition, which takes 
the place of Baptism, as stated above (Q[66], A[11]).

Aquin.: SMT TP Q[68] A[3] R.O. 1 Para. 1/1

 Reply OBJ 1: This decree of Pope Leo, concerning the celebration of 
Baptism at two seasons, is to be understood "with the exception of the 
danger of death" (which is always to be feared in children) as stated 
above.

Aquin.: SMT TP Q[68] A[3] R.O. 2 Para. 1/1

 Reply OBJ 2: This decree concerning the Jews was for a safeguard to the 
Church, lest they corrupt the faith of simple  people, if they be not 
fully converted. Nevertheless, as the same passage reads further on, "if 
within the appointed time they are threatened with danger of sickness, 
they should be baptized."

Aquin.: SMT TP Q[68] A[3] R.O. 3 Para. 1/1

 Reply OBJ 3: Baptism, by the grace which it bestows, removes not only 
past sins, but hinders the commission of future sins. Now this is the 
point to be considered---that men may not sin: it is a secondary 
consideration that their sins be less grievous, or that their sins be 
washed away, according to 1 Jn. 2:1,2: "My little children, these things 
I write to you, that you may not sin. But if any man sin, we have an 
advocate with the Father, Jesus Christ the just; and He is the 
propitiation for our sins."


Aquin.: SMT TP Q[68] A[4] Thes. Para. 1/1

Whether sinners should be baptized?

Aquin.: SMT TP Q[68] A[4] Obj. 1 Para. 1/1

 OBJ 1: It seems that sinners should be baptized. For it is written 
(Zach. 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.

Aquin.: SMT TP Q[68] A[4] Obj. 2 Para. 1/1

 OBJ 2: Further, our Lord said (Mt. 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.

Aquin.: SMT TP Q[68] A[4] Obj. 3 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[4] OTC Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[4] Body Para. 1/2

 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."

Aquin.: SMT TP Q[68] A[4] Body Para. 2/2

 Secondly, 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." 
Secondly, 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. Thirdly, 
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.

Aquin.: SMT TP Q[68] A[4] R.O. 1 Para. 1/1

 Reply OBJ 1: The words quoted are to be understood of those sinners 
whose will is set on renouncing sin.

Aquin.: SMT TP Q[68] A[4] R.O. 2 Para. 1/1

 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. Secondly, 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.

Aquin.: SMT TP Q[68] A[4] R.O. 3 Para. 1/1

 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).


Aquin.: SMT TP Q[68] A[5] Thes. Para. 1/1

Whether works of satisfaction should be enjoined on sinners that have 
been baptized?

Aquin.: SMT TP Q[68] A[5] Obj. 1 Para. 1/1

 OBJ 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. 

Aquin.: SMT TP Q[68] A[5] Obj. 2 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[5] Obj. 3 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[5] OTC Para. 1/1

 On the contrary, Ambrose commenting on Rm. 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."

Aquin.: SMT TP Q[68] A[5] Body Para. 1/1

 I answer that, As the Apostle says (Rm. 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 Jn. 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.

Aquin.: SMT TP Q[68] A[5] R.O. 1 Para. 1/1

 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 (Is. 53:4): "Surely He hath 
borne our infirmities and carried our sorrows."

Aquin.: SMT TP Q[68] A[5] R.O. 2 Para. 1/1

 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 Mt. 9:14,15: and the same is written 1 
Pt. 2:2: "As new-born babes desire . . . milk . . . that thereby you may 
grow unto salvation."

Aquin.: SMT TP Q[68] A[5] R.O. 3 Para. 1/1

 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.


Aquin.: SMT TP Q[68] A[6] Thes. Para. 1/1

Whether sinners who are going to be baptized are bound to confess their 
sins?

Aquin.: SMT TP Q[68] A[6] Obj. 1 Para. 1/1

 OBJ 1: It seems that sinners who are going to be baptized are bound to 
confess their sins. For it is written (Mt. 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.

Aquin.: SMT TP Q[68] A[6] Obj. 2 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[6] Obj. 3 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[6] OTC Para. 1/1

 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 Rm. 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.

Aquin.: SMT TP Q[68] A[6] Body Para. 1/3

 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. Secondly, 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. Thirdly, 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. 

Aquin.: SMT TP Q[68] A[6] Body Para. 2/3

 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 Mt. 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."

Aquin.: SMT TP Q[68] A[6] Body Para. 3/3

 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.

Aquin.: SMT TP Q[68] A[6] R.O. 1 Para. 1/1

 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 Rm. 11:29); and 
therefore there is no comparison.

Aquin.: SMT TP Q[68] A[6] R.O. 2 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[6] R.O. 3 Para. 1/1

 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.


Aquin.: SMT TP Q[68] A[7] Thes. Para. 1/1

Whether the intention of receiving the sacrament of Baptism is required 
on the part of the one baptized?

Aquin.: SMT TP Q[68] A[7] Obj. 1 Para. 1/1

 OBJ 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.

Aquin.: SMT TP Q[68] A[7] Obj. 2 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[7] Obj. 3 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[7] OTC Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[7] Body Para. 1/1

 I answer that, By Baptism a man dies to the old life of sin, and begins 
a certain newness of life, according to Rm. 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.

Aquin.: SMT TP Q[68] A[7] R.O. 1 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[7] R.O. 2 Para. 1/1

 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."

Aquin.: SMT TP Q[68] A[7] R.O. 3 Para. 1/1

 Reply OBJ 3: Baptism is a remedy not only against original, but also 
against actual sins, which are caused by our will and intention.


Aquin.: SMT TP Q[68] A[8] Thes. Para. 1/1

Whether faith is required on the part of the one baptized?

Aquin.: SMT TP Q[68] A[8] Obj. 1 Para. 1/1

 OBJ 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 (Mk. 16:16): 
"He that believeth and is baptized, shall be saved." Therefore it seems 
that without faith there can be no sacrament of Baptism.

Aquin.: SMT TP Q[68] A[8] Obj. 2 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[8] Obj. 3 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[8] Obj. 4 Para. 1/1

 OBJ 4: Further, unbelief is a most grievous sin, as we have shown in the 
SS, Q[10], A[3]. But those who remain in sin should not be baptized: 
therefore neither should those who remain in unbelief.

Aquin.: SMT TP Q[68] A[8] OTC Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[8] Body Para. 1/2

 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 Rm. 3:22, the justice of God is 
by faith of Jesus Christ.

Aquin.: SMT TP Q[68] A[8] Body Para. 2/2

 Secondly, 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.

Aquin.: SMT TP Q[68] A[8] R.O. 1 Para. 1/1

 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."

Aquin.: SMT TP Q[68] A[8] R.O. 2 Para. 1/1

 Reply OBJ 2: The Church's intention in Baptizing men is that they may be 
cleansed from sin, according to Is. 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."

Aquin.: SMT TP Q[68] A[8] R.O. 3 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[8] R.O. 4 Para. 1/1

 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.


Aquin.: SMT TP Q[68] A[9] Thes. Para. 1/1

Whether children should be baptized?

Aquin.: SMT TP Q[68] A[9] Obj. 1 Para. 1/1

 OBJ 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.

Aquin.: SMT TP Q[68] A[9] Obj. 2 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[9] Obj. 3 Para. 1/1

 OBJ 3: Further, it is written (1 Pt. 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.

Aquin.: SMT TP Q[68] A[9] OTC Para. 1/1

 On the contrary, Dionysius says (Eccl. Hier. iii): "Our heavenly 
guides," i.e. the Apostles, "approved of infants being admitted to 
Baptism."

Aquin.: SMT TP Q[68] A[9] Body Para. 1/1

 I answer that, As the Apostle says (Rm. 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 (Rm. 5:12). Much more, therefore, 
can children receive grace through Christ, so as to reign in eternal 
life. But our Lord Himself said (Jn. 3:5): "Unless a man be born again of 
water and the Holy Ghost, 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).

Aquin.: SMT TP Q[68] A[9] R.O. 1 Para. 1/1

 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.

Aquin.: SMT TP Q[68] A[9] R.O. 2 Para. 1/1

 Reply OBJ 2: As Augustine says, writing to Boniface (Cont. duas Ep. 
Pelag. i), "in the Church of our Saviour 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 Ghost." 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 Ghost, Who unites the Church together, and communicates the 
goods of one member to another.

Aquin.: SMT TP Q[68] A[9] R.O. 3 Para. 1/1

 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.


Aquin.: SMT TP Q[68] A[10] Thes. Para. 1/1

Whether children of Jews or other unbelievers be baptized against the 
will of their parents?

Aquin.: SMT TP Q[68] A[10] Obj. 1 Para. 1/1

 OBJ 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.

Aquin.: SMT TP Q[68] A[10] Obj. 2 Para. 1/1

 OBJ 2: The children of slaves are themselves slaves, and in the power of 
their masters. But Jews and all other unbelievers are the slaves of kings 
and rulers. Therefore without any injustice rulers can have the children 
of Jews baptized, as well as those of other slaves who are unbelievers.

Aquin.: SMT TP Q[68] A[10] Obj. 3 Para. 1/1

 OBJ 3: Further, every man belongs more to God, from Whom he has his 
soul, than to his carnal father, from whom he has his body. Therefore it 
is not unjust if the children of unbelievers are taken away from their 
carnal parents, and consecrated to God by Baptism.

Aquin.: SMT TP Q[68] A[10] OTC Para. 1/1

 On the contrary, It is written in the Decretals (Dist. xlv), quoting the 
council of Toledo: "In regard to the Jews the holy synod commands that 
henceforward none of them be forced to believe: for such are not to be 
saved against their will, but willingly, that their righteousness may be 
without flaw."

Aquin.: SMT TP Q[68] A[10] Body Para. 1/2

 I answer that, The children of unbelievers either have the use of reason 
or they have not. If they have, then they already begin to control their 
own actions, in things that are of Divine or natural law. And therefore 
of their own accord, and against the will of their parents, they can 
receive Baptism, just as they can contract marriage. Consequently such 
can lawfully be advised and persuaded to be baptized.

Aquin.: SMT TP Q[68] A[10] Body Para. 2/2

 If, however, they have not yet the use of free-will, according to the 
natural law they are under the care of their parents as long as they 
cannot look after themselves. For which reason we say that even the 
children of the ancients "were saved through the faith of their parents." 
Wherefore it would be contrary to natural justice if such children were 
baptized against their parents' will; just as it would be if one having 
the use of reason were baptized against his will. Moreover under the 
circumstances it would be dangerous to baptize the children of 
unbelievers; for they would be liable to lapse into unbelief, by reason 
of their natural affection for their  parents. Therefore it is not the 
custom of the Church to baptize the children of unbelievers against their 
parents' will.

Aquin.: SMT TP Q[68] A[10] R.O. 1 Para. 1/1

 Reply OBJ 1: It is not right to rescue a man from death of the body 
against the order of civil law: for instance, if a man be condemned to 
death by the judge who has tried him, none should use force in order to 
rescue him from death. Consequently, neither should anyone infringe the 
order of the natural law, in virtue of which a child is under the care of 
its father, in order to rescue it from the danger of eternal death.

Aquin.: SMT TP Q[68] A[10] R.O. 2 Para. 1/1

 Reply OBJ 2: Jews are slaves of rulers by civil slavery, which does not 
exclude the order of the natural and Divine law.

Aquin.: SMT TP Q[68] A[10] R.O. 3 Para. 1/1

 Reply OBJ 3: Man is ordained unto God through his reason, by which he 
can know God. Wherefore a child, before it has the use of reason, is 
ordained to God, by a natural order, through the reason of its parents, 
under whose care it naturally lies, and it is according to their ordering 
that things pertaining to God are to be done in respect of the child.


Aquin.: SMT TP Q[68] A[11] Thes. Para. 1/1

Whether a child can be baptized while yet in its mother's womb?

Aquin.: SMT TP Q[68] A[11] Obj. 1 Para. 1/1

 OBJ 1: It seems that a child can be baptized while yet in its mother's 
womb. For the gift of Christ is more efficacious unto salvation than 
Adam's sin unto condemnation, as the Apostle says (Rm. 5:15). But a child 
while yet in its mother's womb is under sentence of condemnation on 
account of Adam's sin. For much more reason, therefore, can it be saved 
through the gift of Christ, which is bestowed by means of Baptism. 
Therefore a child can be baptized while yet in its mother's womb.

Aquin.: SMT TP Q[68] A[11] Obj. 2 Para. 1/1

 OBJ 2: Further, a child, while yet in its mother's womb, seems to be 
part of its mother. Now, when the mother is baptized, whatever is in her 
and part of her, is baptized. Therefore it seems that when the mother is 
baptized, the child in her womb is baptized.

Aquin.: SMT TP Q[68] A[11] Obj. 3 Para. 1/1

 OBJ 3: Further, eternal death is a greater evil than death of the body. 
But of two evils the less should be chosen. If, therefore, the child in 
the mother's womb cannot be baptized, it would be better for the mother 
to be opened, and the child to be taken out by force and baptized, than 
that the child should be eternally damned through dying without Baptism.

Aquin.: SMT TP Q[68] A[11] Obj. 4 Para. 1/1

 OBJ 4: Further, it happens at times that some part of the child comes 
forth first, as we read in Gn. 38:27: "In the very delivery of the 
infants, one put forth a hand, whereon the midwife tied a scarlet thread, 
saying: This shall come forth the first. But he drawing back his hand, 
the other came forth." Now sometimes in such cases there is danger of 
death. Therefore it seems that that part should be baptized, while the 
child is yet in its mother's womb. 

Aquin.: SMT TP Q[68] A[11] OTC Para. 1/1

 On the contrary, Augustine says (Ep. ad Dardan.): "No one can be born a 
second time unless he be born first." But Baptism is a spiritual 
regeneration. Therefore no one should be baptized before he is born from 
the womb.

Aquin.: SMT TP Q[68] A[11] Body Para. 1/1

 I answer that, It is essential to Baptism that some part of the body of 
the person baptized be in some way washed with water, since Baptism is a 
kind of washing, as stated above (Q[66], A[1]). But an infant's body, 
before being born from the womb, can nowise be washed with water; unless 
perchance it be said that the baptismal water, with which the mother's 
body is washed, reaches the child while yet in its mother's womb. But 
this is impossible: both because the child's soul, to the sanctification 
of which Baptism is ordained, is distinct from the soul of the mother; 
and because the body of the animated infant is already formed, and 
consequently distinct from the body of the mother. Therefore the Baptism 
which the mother receives does not overflow on to the child which is in 
her womb. Hence Augustine says (Cont. Julian. vi): "If what is conceived 
within a mother belonged to her body, so as to be considered a part 
thereof, we should not baptize an infant whose mother, through danger of 
death, was baptized while she bore it in her womb. Since, then, it," i.e. 
the infant, "is baptized, it certainly did not belong to the mother's 
body while it was in the womb." It follows, therefore, that a child can 
nowise be baptized while in its mother's womb.

Aquin.: SMT TP Q[68] A[11] R.O. 1 Para. 1/1

 Reply OBJ 1: Children while in the mother's womb have not yet come forth 
into the world to live among other men. Consequently they cannot be 
subject to the action of man, so as to receive the sacrament, at the 
hands of man, unto salvation. They can, however, be subject to the action 
of God, in Whose sight they live, so as, by a kind of privilege, to 
receive the grace of sanctification; as was the case with those who were 
sanctified in the womb.

Aquin.: SMT TP Q[68] A[11] R.O. 2 Para. 1/1

 Reply OBJ 2: An internal member of the mother is something of hers by 
continuity and material union of the part with the whole: whereas a child 
while in its mother's womb is something of hers through being joined 
with, and yet distinct from her. Wherefore there is no comparison.

Aquin.: SMT TP Q[68] A[11] R.O. 3 Para. 1/1

 Reply OBJ 3: We should "not do evil that there may come good" (Rm. 3:8). 
Therefore it is wrong to kill a mother that her child may be baptized. 
If, however, the mother die while the child lives yet in her womb, she 
should be opened that the child may be baptized.

Aquin.: SMT TP Q[68] A[11] R.O. 4 Para. 1/1

 Reply OBJ 4: Unless death be imminent, we should wait until the child 
has entirely come forth from the womb before baptizing it. If, however, 
the head, wherein the senses are rooted, appear first, it should be 
baptized, in cases of danger: nor should it be baptized again, if perfect 
birth should ensue. And seemingly the same should be done in cases of 
danger no matter what part of the body appear first. But as none of the 
exterior parts of the body  belong to its integrity in the same degree as 
the head, some hold that since the matter is doubtful, whenever any other 
part of the body has been baptized, the child, when perfect birth has 
taken place, should be baptized with the form: "If thou art not baptized, 
I baptize thee," etc.


Aquin.: SMT TP Q[68] A[12] Thes. Para. 1/1

Whether madmen and imbeciles should be baptized?

Aquin.: SMT TP Q[68] A[12] Obj. 1 Para. 1/1

 OBJ 1: It seems that madmen and imbeciles should not be baptized. For in 
order to receive Baptism, the person baptized must have the intention, as 
stated above (A[7]). But since madmen and imbeciles lack the use of 
reason, they can have but a disorderly intention. Therefore they should 
not be baptized.

Aquin.: SMT TP Q[68] A[12] Obj. 2 Para. 1/1

 OBJ 2: Further, man excels irrational animals in that he has reason. But 
madmen and imbeciles lack the use of reason, indeed in some cases we do 
not expect them ever to have it, as we do in the case of children. It 
seems, therefore, that just as irrational animals are not baptized, so 
neither should madmen and imbeciles in those cases be baptized.

Aquin.: SMT TP Q[68] A[12] Obj. 3 Para. 1/1

 OBJ 3: Further, the use of reason is suspended in madmen and imbeciles 
more than it is in one who sleeps. But it is not customary to baptize 
people while they sleep. Therefore it should not be given to madmen and 
imbeciles.

Aquin.: SMT TP Q[68] A[12] OTC Para. 1/1

 On the contrary, Augustine says (Confess. iv) of his friend that "he was 
baptized when his recovery was despaired of": and yet Baptism was 
efficacious with him. Therefore Baptism should sometimes be given to 
those who lack the use of reason.

Aquin.: SMT TP Q[68] A[12] Body Para. 1/4

 I answer that, In the matter of madmen and imbeciles a distinction is to 
be made. For some are so from birth, and have no lucid intervals, and 
show no signs of the use of reason. And with regard to these it seems 
that we should come to the same decision as with regard to children who 
are baptized in the Faith of the Church, as stated above (A[9], ad 2).

Aquin.: SMT TP Q[68] A[12] Body Para. 2/4

 But there are others who have fallen from a state of sanity into a state 
of insanity. And with regard to these we must be guided by their wishes 
as expressed by them when sane: so that, if then they manifested a desire 
to receive Baptism, it should be given to them when in a state of madness 
or imbecility, even though then they refuse. If, on the other hand, while 
sane they showed no desire to receive Baptism, they must not be baptized.

Aquin.: SMT TP Q[68] A[12] Body Para. 3/4

 Again, there are some who, though mad or imbecile from birth, have, 
nevertheless, lucid intervals, in which they can make right use of 
reason. Wherefore, if then they express a desire for Baptism, they can be 
baptized though they be actually in a state of madness. And in this case 
the sacrament should be bestowed on them if there be fear of danger 
otherwise it is better to wait until the time when they are sane, so that 
they may receive the sacrament  more devoutly. But if during the interval 
of lucidity they manifest no desire to receive Baptism, they should not 
be baptized while in a state of insanity.

Aquin.: SMT TP Q[68] A[12] Body Para. 4/4

 Lastly there are others who, though not altogether sane, yet can use 
their reason so far as to think about their salvation, and understand the 
power of the sacrament. And these are to be treated the same as those who 
are sane, and who are baptized if they be willing, but not against their 
will.

Aquin.: SMT TP Q[68] A[12] R.O. 1 Para. 1/1

 Reply OBJ 1: Imbeciles who never had, and have not now, the use of 
reason, are baptized, according to the Church's intention, just as 
according to the Church's ritual, they believe and repent; as we have 
stated above of children (A[9], ad OBJ). But those who have had the use 
of reason at some time, or have now, are baptized according to their own 
intention, which they have now, or had when they were sane.

Aquin.: SMT TP Q[68] A[12] R.O. 2 Para. 1/1

 Reply OBJ 2: Madmen and imbeciles lack the use of reason accidentally, 
i.e. through some impediment in a bodily organ; but not like irrational 
animals through want of a rational soul. Consequently the comparison does 
not hold.

Aquin.: SMT TP Q[68] A[12] R.O. 3 Para. 1/1

 Reply OBJ 3: A person should not be baptized while asleep, except he be 
threatened with the danger of death. In which case he should be baptized, 
if previously he has manifested a desire to receive Baptism, as we have 
stated in reference to imbeciles: thus Augustine relates of his friend 
that "he was baptized while unconscious," because he was in danger of 
death (Confess. iv).


Aquin.: SMT TP Q[69] Out. Para. 1/1

OF THE EFFECTS OF BAPTISM (TEN ARTICLES)

 We must now consider the effects of Baptism, concerning which there are 
ten points of inquiry:

 (1) Whether all sins are taken away by Baptism?

 (2) Whether man is freed from all punishment by Baptism?

 (3) Whether Baptism takes away the penalties of sin that belong to this 
life?

 (4) Whether grace and virtues are bestowed on man by Baptism?

 (5) Of the effects of virtue which are conferred by Baptism?

 (6) Whether even children receive grace and virtues in Baptism?

 (7) Whether Baptism opens the gates of the heavenly kingdom to those who 
are baptized?

 (8) Whether Baptism produces an equal effect in all who are baptized?

 (9) Whether insincerity hinders the effect of Baptism?

 (10) Whether Baptism takes effect when the insincerity ceases?


Aquin.: SMT TP Q[69] A[1] Thes. Para. 1/1

Whether all sins are taken away by Baptism?

Aquin.: SMT TP Q[69] A[1] Obj. 1 Para. 1/1

 OBJ 1: It seems that not all sins are taken away by Baptism. For Baptism 
is a spiritual regeneration, which corresponds to  carnal generation. But 
by carnal generation man contracts none but original sin. Therefore none 
but original sin is taken away by Baptism.

Aquin.: SMT TP Q[69] A[1] Obj. 2 Para. 1/1

 OBJ 2: Further, Penance is a sufficient cause of the remission of actual 
sins. But penance is required in adults before Baptism, according to Acts 
2:38: "Do penance and be baptized every one of you." Therefore Baptism 
has nothing to do with the remission of actual sins.

Aquin.: SMT TP Q[69] A[1] Obj. 3 Para. 1/1

 OBJ 3: Further, various diseases demand various remedies: because as 
Jerome says on Mk. 9:27,28: "What is a cure for the heel is no cure for 
the eye." But original sin, which is taken away by Baptism, is 
generically distinct from actual sin. Therefore not all sins are taken 
away by Baptism.

Aquin.: SMT TP Q[69] A[1] OTC Para. 1/1

 On the contrary, It is written (Ezech. 36:25): "I will pour upon you 
clean water, and you shall be cleansed from all your filthiness."

Aquin.: SMT TP Q[69] A[1] Body Para. 1/1

 I answer that, As the Apostle says (Rm. 6:3), "all we, who are baptized 
in Christ Jesus, are baptized in His death." And further on he concludes 
(Rm. 6:11): "So do you also reckon that you are dead to sin, but alive 
unto God in Christ Jesus our Lord." Hence it is clear that by Baptism man 
dies unto the oldness of sin, and begins to live unto the newness of 
grace. But every sin belongs to the primitive oldness. Consequently every 
sin is taken away by Baptism.

Aquin.: SMT TP Q[69] A[1] R.O. 1 Para. 1/1

 Reply OBJ 1: As the Apostle says (Rm. 5:15,16), the sin of Adam was not 
so far-reaching as the gift of Christ, which is bestowed in Baptism: "for 
judgment was by one unto condemnation; but grace is of many offenses, 
unto justification." Wherefore Augustine says in his book on Infant 
Baptism (De Pecc. Merit. et Remiss. i), that "in carnal generation, 
original sin alone is contracted; but when we are born again of the 
Spirit, not only original sin but also wilful sin is forgiven."

Aquin.: SMT TP Q[69] A[1] R.O. 2 Para. 1/1

 Reply OBJ 2: No sin can be forgiven save by the power of Christ's 
Passion: hence the Apostle says (Heb. 9:22) that "without shedding of 
blood there is no remission." Consequently no movement of the human will 
suffices for the remission of sin, unless there be faith in Christ's 
Passion, and the purpose of participating in it, either by receiving 
Baptism, or by submitting to the keys of the Church. Therefore when an 
adult approaches Baptism, he does indeed receive the forgiveness of all 
his sins through his purpose of being baptized, but more perfectly 
through the actual reception of Baptism.

Aquin.: SMT TP Q[69] A[1] R.O. 3 Para. 1/1

 Reply OBJ 3: This argument is true of special remedies. But Baptism 
operates by the power of Christ's Passion, which is the universal remedy 
for all sins; and so by Baptism all sins are loosed.

 

Aquin.: SMT TP Q[69] A[2] Thes. Para. 1/1

Whether man is freed by Baptism from all debt of punishment due to sin?

Aquin.: SMT TP Q[69] A[2] Obj. 1 Para. 1/1

 OBJ 1: It seems that man is not freed by Baptism from all debt of 
punishment due to sin. For the Apostle says (Rm. 13:1): "Those things 
that are of God are well ordered [Vulg.: 'Those that are, are ordained of 
God']." But guilt is not set in order save by punishment, as Augustine 
says (Ep. cxl). Therefore Baptism does not take away the debt of 
punishment due to sins already committed.

Aquin.: SMT TP Q[69] A[2] Obj. 2 Para. 1/1

 OBJ 2: Further, the effect of a sacrament has a certain likeness to the 
sacrament itself; since the sacraments of the New Law "effect what they 
signify," as stated above (Q[62], A[1], ad 1). But the washing of Baptism 
has indeed a certain likeness with the cleansing from the stain of sin, 
but none, seemingly, with the remission of the debt of punishment. 
Therefore the debt of punishment is not taken away by Baptism.

Aquin.: SMT TP Q[69] A[2] Obj. 3 Para. 1/1

 OBJ 3: Further, when the debt of punishment has been remitted, a man no 
longer deserves to be punished, and so it would be unjust to punish him. 
If, therefore, the debt of punishment be remitted by Baptism, it would be 
unjust, after Baptism, to hang a thief who had committed murder before. 
Consequently the severity of human legislation would be relaxed on 
account of Baptism; which is undesirable. Therefore Baptism does not 
remit the debt of punishment.

Aquin.: SMT TP Q[69] A[2] OTC Para. 1/1

 On the contrary, Ambrose, commenting on Rm. 11:29, "The gifts and the 
calling of God ate without repentance," says: "The grace of God in 
Baptism remits all, gratis."

Aquin.: SMT TP Q[69] A[2] Body Para. 1/1

 I answer that, As stated above (Q[49], A[3], ad 2; Q[68], AA[1],4,5) by 
Baptism a man is incorporated in the Passion and death of Christ, 
according to Rm. 6:8: "If we be dead with Christ, we believe that we 
shall live also together with Christ." Hence it is clear that the Passion 
of Christ is communicated to every baptized person, so that he is healed 
just as if he himself had suffered and died. Now Christ's Passion, as 
stated above (Q[68], A[5]), is a sufficient satisfaction for all the sins 
of all men. Consequently he who is baptized, is freed from the debt of 
all punishment due to him for his sins, just as if he himself had offered 
sufficient satisfaction for all his sins.

Aquin.: SMT TP Q[69] A[2] R.O. 1 Para. 1/1

 Reply OBJ 1: Since the pains of Christ's Passion are communicated to the 
person baptized, inasmuch as he is made a member of Christ, just as if he 
himself had borne those pains, his sins are set in order by the pains of 
Christ's Passion.

Aquin.: SMT TP Q[69] A[2] R.O. 2 Para. 1/1

 Reply OBJ 2: Water not only cleanses but also refreshes. And thus by 
refreshing it signifies the remission of the debt of punishment, just as 
by cleansing it signifies the washing away of guilt.

Aquin.: SMT TP Q[69] A[2] R.O. 3 Para. 1/1 

 Reply OBJ 3: In punishments inflicted by a human tribunal, we have to 
consider not only what punishment a man deserves in respect of God, but 
also to what extent he is indebted to men who are hurt and scandalized by 
another's sin. Consequently, although a murderer is freed by Baptism from 
his debt of punishment in respect of God, he remains, nevertheless, in 
debt to men; and it is right that they should be edified at his 
punishment, since they were scandalized at his sin. But the sovereign may 
remit the penalty to such like out of kindness.


Aquin.: SMT TP Q[69] A[3] Thes. Para. 1/1

Whether Baptism should take away the penalties of sin that belong to this 
life?

Aquin.: SMT TP Q[69] A[3] Obj. 1 Para. 1/1

 OBJ 1: It seems that Baptism should take away the penalties of sin that 
belong to this life. For as the Apostle says (Rm. 5:15), the gift of 
Christ is farther-reaching than the sin of Adam. But through Adam's sin, 
as the Apostle says (Rm. 5:12), "death entered into this world," and, 
consequently, all the other penalties of the present life. Much more, 
therefore, should man be freed from the penalties of the present life, by 
the gift of Christ which is received in Baptism.

Aquin.: SMT TP Q[69] A[3] Obj. 2 Para. 1/1

 OBJ 2: Further, Baptism takes away the guilt of both original and actual 
sin. Now it takes away the guilt of actual sin in such a way as to free 
man from all debt of punishment resulting therefrom. Therefore it also 
frees man from the penalties of the present life, which are a punishment 
of original sin.

Aquin.: SMT TP Q[69] A[3] Obj. 3 Para. 1/1

 OBJ 3: Further, if the cause be removed, the effect is removed. But the 
cause of these penalties is original sin, which is taken away by Baptism. 
Therefore such like penalties should not remain.

Aquin.: SMT TP Q[69] A[3] OTC Para. 1/1

 On the contrary, on Rm. 6:6, "that the body of sin may be destroyed," a 
gloss says: "The effect of Baptism is that the old man is crucified, and 
the body of sin destroyed, not as though the living flesh of man were 
delivered by the destruction of that concupiscence with which it has been 
bespattered from its birth; but that it may not hurt him, when dead, 
though it was in him when he was born." Therefore for the same reason 
neither are the other penalties taken away by Baptism.

Aquin.: SMT TP Q[69] A[3] Body Para. 1/3

 I answer that, Baptism has the power to take away the penalties of the 
present life yet it does not take them away during the present life, but 
by its power they will be taken away from the just in the resurrection 
when "this mortal hath put on immortality" (1 Cor. 15:54). And this is 
reasonable. First, because, by Baptism, man is incorporated in Christ, 
and is made His member, as stated above (A[3]; Q[68], A[5]). Consequently 
it is fitting that what takes place in the Head should take place also in 
the member incorporated. Now, from the very beginning of His conception 
Christ was "full of grace and truth," yet He had a passible body, which 
through His Passion and death was raised up to a life of glory.  
Wherefore a Christian receives grace in Baptism, as to his soul; but he 
retains a passible body, so that he may suffer for Christ therein: yet at 
length he will be raised up to a life of impassibility. Hence the Apostle 
says (Rm. 8:11): "He that raised up Jesus Christ from the dead, shall 
quicken also our [Vulg.: 'your'] mortal bodies, because of His Spirit 
that dwelleth in us [Vulg.: 'you']": and further on in the same chapter 
(Rm. 8:17): "Heirs indeed of God, and joint heirs with Christ: yet so, if 
we suffer with Him, that we may be also glorified with Him."

Aquin.: SMT TP Q[69] A[3] Body Para. 2/3

 Secondly, this is suitable for our spiritual training: namely, in order 
that, by fighting against concupiscence and other defects to which he is 
subject, man may receive the crown of victory. Wherefore on Rm. 6:6, 
"that the body of sin may be destroyed," a gloss says: "If a man after 
Baptism live in the flesh, he has concupiscence to fight against, and to 
conquer by God's help." In sign of which it is written (Judges 3:1,2): 
"These are the nations which the Lord left, that by them He might 
instruct Israel . . . that afterwards their children might learn to fight 
with their enemies, and to be trained up to war."

Aquin.: SMT TP Q[69] A[3] Body Para. 3/3

 Thirdly, this was suitable, lest men might seek to be baptized for the 
sake of impassibility in the present life, and not for the sake of the 
glory of life eternal. Wherefore the Apostle says (1 Cor. 15:19): "If in 
this life only we have hope in Christ, we are of all men most miserable."

Aquin.: SMT TP Q[69] A[3] R.O. 1 Para. 1/1

 Reply OBJ 1: As a gloss says on Rm. 6:6, "that we may serve sin no 
longer---Like a man who, having captured a redoubtable enemy, slays him 
not forthwith, but suffers him to live for a little time in shame and 
suffering; so did Christ first of all fetter our punishment, but at a 
future time He will destroy it."

Aquin.: SMT TP Q[69] A[3] R.O. 2 Para. 1/1

 Reply OBJ 2: As the gloss says on the same passage (cf. ad 1), "the 
punishment of sin is twofold, the punishment of hell, and temporal 
punishment. Christ entirely abolished the punishment of hell, so that 
those who are baptized and truly repent, should not be subject to it. He 
did not, however, altogether abolish temporal punishment yet awhile; for 
hunger, thirst, and death still remain. But He overthrew its kingdom and 
power" in the sense that man should no longer be in fear of them: "and at 
length He will altogether exterminate it at the last day."

Aquin.: SMT TP Q[69] A[3] R.O. 3 Para. 1/1

 Reply OBJ 3: As we stated in the FS, Q[81], A[1]; FS, Q[82], A[1], ad 2 
original sin spread in this way, that at first the person infected the 
nature, and afterwards the nature infected the person. Whereas Christ in 
reverse order at first repairs what regards the person, and afterwards 
will simultaneously repair what pertains to the nature in all men. 
Consequently by Baptism He takes away from man forthwith the guilt of 
original sin and the punishment of being deprived of the heavenly vision. 
But the penalties of the present life, such as death, hunger, thirst, and 
the like, pertain to the nature, from the principles of which they arise, 
inasmuch as it is deprived of original justice. Therefore these defects 
will not be  taken away until the ultimate restoration of nature through 
the glorious resurrection.


Aquin.: SMT TP Q[69] A[4] Thes. Para. 1/1

Whether grace and virtues are bestowed on man by Baptism?

Aquin.: SMT TP Q[69] A[4] Obj. 1 Para. 1/1

 OBJ 1: It seems that grace and virtues are not bestowed on man by 
Baptism. Because, as stated above (Q[62], A[1], ad 1), the sacraments of 
the New Law "effect what they signify." But the baptismal cleansing 
signifies the cleansing of the soul from guilt, and not the fashioning of 
the soul with grace and virtues. Therefore it seems that grace and 
virtues are not bestowed on man by Baptism.

Aquin.: SMT TP Q[69] A[4] Obj. 2 Para. 1/1

 OBJ 2: Further, one does not need to receive what one has already 
acquired. But some approach Baptism who have already grace and virtues: 
thus we read (Acts 10:1,2): "There was a certain man in Cesarea, named 
Cornelius, a centurion of that which is called the Italian band, a 
religious man and fearing God"; who, nevertheless, was afterwards 
baptized by Peter. Therefore grace and virtues are not bestowed by 
Baptism.

Aquin.: SMT TP Q[69] A[4] Obj. 3 Para. 1/1

 OBJ 3: Further, virtue is a habit: which is defined as a "quality not 
easily removed, by which one may act easily and pleasurably." But after 
Baptism man retains proneness to evil which removes virtue; and 
experiences difficulty in doing good, in which the act of virtue 
consists. Therefore man does not acquire grace and virtue in Baptism.

Aquin.: SMT TP Q[69] A[4] OTC Para. 1/1

 On the contrary, The Apostle says (Titus 3:5,6): "He saved us by the 
laver of regeneration," i.e. by Baptism, "and renovation of the Holy 
Ghost, Whom He hath poured forth upon us abundantly," i.e. "unto the 
remission of sins and the fulness of virtues," as a gloss expounds. 
Therefore the grace of the Holy Ghost and the fulness of virtues are 
given in Baptism.

Aquin.: SMT TP Q[69] A[4] Body Para. 1/1

 I answer that, As Augustine says in the book on Infant Baptism (De Pecc. 
Merit. et Remiss. i) "the effect of Baptism is that the baptized are 
incorporated in Christ as His members." Now the fulness of grace and 
virtues flows from Christ the Head to all His members, according to Jn. 
1:16: "Of His fulness we all have received." Hence it is clear that man 
receives grace and virtues in Baptism.

Aquin.: SMT TP Q[69] A[4] R.O. 1 Para. 1/1

 Reply OBJ 1: As the baptismal water by its cleansing signifies the 
washing away of guilt, and by its refreshment the remission of 
punishment, so by its natural clearness it signifies the splendor of 
grace and virtues.

Aquin.: SMT TP Q[69] A[4] R.O. 2 Para. 1/1

 Reply OBJ 2: As stated above (A[1], ad 2; Q[68], A[2]) man receives the 
forgiveness of sins before Baptism in so far as he has Baptism of desire, 
explicitly or implicitly; and yet when he actually receives Baptism, he 
receives a fuller remission, as to the remission of the entire 
punishment. So also before Baptism  Cornelius and others like him receive 
grace and virtues through their faith in Christ and their desire for 
Baptism, implicit or explicit: but afterwards when baptized, they receive 
a yet greater fulness of grace and virtues. Hence in Ps. 22:2, "He hath 
brought me up on the water of refreshment," a gloss says: "He has brought 
us up by an increase of virtue and good deeds in Baptism."

Aquin.: SMT TP Q[69] A[4] R.O. 3 Para. 1/1

 Reply OBJ 3: Difficulty in doing good and proneness to evil are in the 
baptized, not through their lacking the habits of the virtues, but 
through concupiscence which is not taken away in Baptism. But just as 
concupiscence is diminished by Baptism, so as not to enslave us, so also 
are both the aforesaid defects diminished, so that man be not overcome by 
them.



Aquin.: SMT TP Q[69] A[5] Thes. Para. 1/1

Whether certain acts of the virtues are fittingly set down as effects of 
Baptism, to wit---incorporation in Christ, enlightenment, and 
fruitfulness?

Aquin.: SMT TP Q[69] A[5] Obj. 1 Para. 1/1

 OBJ 1: It seems that certain acts of the virtues are unfittingly set 
down as effects of Baptism, to wit---"incorporation in Christ, 
enlightenment, and fruitfulness." For Baptism is not given to an adult, 
except he believe; according to Mk. 16:16: "He that believeth and is 
baptized, shall be saved." But it is by faith that man is incorporated in 
Christ, according to Eph. 3:17: "That Christ may dwell by faith in your 
hearts." Therefore no one is baptized except he be already incorporated 
in Christ. Therefore incorporation with Christ is not the effect of 
Baptism.

Aquin.: SMT TP Q[69] A[5] Obj. 2 Para. 1/1

 OBJ 2: Further, enlightenment is caused by teaching, according to Eph. 
3:8,9: "To me the least of all the saints, is given this grace . . . to 
enlighten all men," etc. But teaching by the catechism precedes Baptism. 
Therefore it is not the effect of Baptism.

Aquin.: SMT TP Q[69] A[5] Obj. 3 Para. 1/1

 OBJ 3: Further, fruitfulness pertains to active generation. But a man is 
regenerated spiritually by Baptism. Therefore fruitfulness is not an 
effect of Baptism.

Aquin.: SMT TP Q[69] A[5] OTC Para. 1/1

 On the contrary, Augustine says in the book on Infant Baptism (De Pecc. 
Merit. et Remiss. i) that "the effect of Baptism is that the baptized are 
incorporated in Christ." And Dionysius (Eccl. Hier. ii) ascribes 
enlightenment to Baptism. And on Ps. 22:2, "He hath brought me up on the 
water of refreshment," a gloss says that "the sinner's soul, sterilized 
by drought, is made fruitful by Baptism."

Aquin.: SMT TP Q[69] A[5] Body Para. 1/1

 I answer that, By Baptism man is born again unto the spiritual life, 
which is proper to the faithful of Christ, as the Apostle says (Gal. 
2:20): "And that I live now in the flesh; I live in the faith of the Son 
of God." Now life is only in those members that are united to the head, 
from which they derive sense and movement. And therefore it follows of 
necessity that by Baptism man is  incorporated in Christ, as one of His 
members. Again, just as the members derive sense and movement from the 
material head, so from their spiritual Head, i.e. Christ, do His members 
derive spiritual sense consisting in the knowledge Of truth, and 
spiritual movement which results from the instinct of grace. Hence it is 
written (Jn. 1:14,16): "We have seen Him . . . full of grace and truth; 
and of His fulness we all have received." And it follows from this that 
the baptized are enlightened by Christ as to the knowledge of truth, and 
made fruitful by Him with the fruitfulness of good works by the infusion 
of grace.

Aquin.: SMT TP Q[69] A[5] R.O. 1 Para. 1/1

 Reply OBJ 1: Adults who already believe in Christ are incorporated in 
Him mentally. But afterwards, when they are baptized, they are 
incorporated in Him, corporally, as it were, i.e. by the visible 
sacrament; without the desire of which they could not have been 
incorporated in Him even mentally.

Aquin.: SMT TP Q[69] A[5] R.O. 2 Para. 1/1

 Reply OBJ 2: The teacher enlightens outwardly and ministerially by 
catechizing: but God enlightens the baptized inwardly, by preparing their 
hearts for the reception of the doctrines of truth, according to Jn. 
6:45: "It is written in the prophets . . . They shall all be taught of 
God."

Aquin.: SMT TP Q[69] A[5] R.O. 3 Para. 1/1

 Reply OBJ 3: The fruitfulness which i ascribed as an effect of Baptism 
is that by which man brings forth good works; not that by which he begets 
others in Christ, as the Apostle says (1 Cor. 4:15): "In Christ Jesus by 
the Gospel I have begotten you."


Aquin.: SMT TP Q[69] A[6] Thes. Para. 1/1

Whether children receive grace and virtue in Baptism?

Aquin.: SMT TP Q[69] A[6] Obj. 1 Para. 1/1

 OBJ 1: It seems that children do not receive grace and virtues in 
Baptism. For grace and virtues are not possessed without faith and 
charity. But faith, as Augustine says (Ep. xcviii), "depends on the will 
of the believer": and in like manner charity depends on the will of the 
lover. Now children have not the use of the will, and consequently they 
have neither faith nor charity. Therefore children do not receive grace 
and virtues in Baptism.

Aquin.: SMT TP Q[69] A[6] Obj. 2 Para. 1/1

 OBJ 2: Further, on Jn. 14:12, "Greater than these shall he do," 
Augustine says that in order for the ungodly to be made righteous "Christ 
worketh in him, but not without him." But a child, through not having the 
use of free-will, does not co-operate with Christ unto its justification: 
indeed at times it does its best to resist. Therefore it is not justified 
by grace and virtues.

Aquin.: SMT TP Q[69] A[6] Obj. 3 Para. 1/1

 OBJ 3: Further, it is written (Rm. 4:5): "To him that worketh not, yet 
believing in Him that justifieth the ungodly, his faith is reputed to 
justice according to the purpose of the grace of God." But a child 
believeth not "in Him that justifieth the ungodly." Therefore a child 
receives neither sanctifying grace nor virtues.

Aquin.: SMT TP Q[69] A[6] Obj. 4 Para. 1/1

 OBJ 4: Further, what is done with a carnal intention does not seem to 
have a spiritual effect. But sometimes children are taken  to Baptism 
with a carnal intention, to wit, that their bodies may be healed. 
Therefore they do not receive the spiritual effect consisting in grace 
and virtue.

Aquin.: SMT TP Q[69] A[6] OTC Para. 1/1

 On the contrary, Augustine says (Enchiridion lii): "When little children 
are baptized, they die to that sin which they contracted in birth: so 
that to them also may be applied the words: 'We are buried together with 
Him by Baptism unto death'": (and he continues thus) "'that as Christ is 
risen from the dead by the glory of the Father, so we also may walk in 
newness of life.'" Now newness of life is through grace and virtues. 
Therefore children receive grace and virtues in Baptism.

Aquin.: SMT TP Q[69] A[6] Body Para. 1/2

 I answer that, Some of the early writers held that children do not 
receive grace and virtues in Baptism, but that they receive the imprint 
of the character of Christ, by the power of which they receive grace and 
virtue when they arrive at the perfect age. But this is evidently false, 
for two reasons. First, because children, like adults, are made members 
of Christ in Baptism; hence they must, of necessity, receive an influx of 
grace and virtues from the Head. Secondly, because, if this were true, 
children that die after Baptism, would not come to eternal life; since 
according to Rm. 6:23, "the grace of God is life everlasting." And 
consequently Baptism would not have profited them unto salvation.

Aquin.: SMT TP Q[69] A[6] Body Para. 2/2

 Now the source of their error was that they did not recognize the 
distinction between habit and act. And so, seeing children to be 
incapable of acts of virtue, they thought that they had no virtues at all 
after Baptism. But this inability of children to act is not due to the 
absence of habits, but to an impediment on the part of the body: thus 
also when a man is asleep, though he may have the habits of virtue, yet 
is he hindered from virtuous acts through being asleep.

Aquin.: SMT TP Q[69] A[6] R.O. 1 Para. 1/1

 Reply OBJ 1: Faith and charity depend on man's will, yet so that the 
habits of these and other virtues require the power of the will which is 
in children; whereas acts of virtue require an act of the will, which is 
not in children. In this sense Augustine says in the book on Infant 
Baptism (Ep. xcviii): "The little child is made a believer, not as yet by 
that faith which depends on the will of the believer, but by the 
sacrament of faith itself," which causes the habit of faith.

Aquin.: SMT TP Q[69] A[6] R.O. 2 Para. 1/1

 Reply OBJ 2: As Augustine says in his book on Charity (Ep. Joan. ad 
Parth. iii), "no man is born of water and the Holy Ghost unwillingly 
which is to be understood not of little children but of adults." In like 
manner we are to understand as applying to adults, that man "without 
himself is not justified by Christ." Moreover, if little children who are 
about to be baptized resist as much as they can, "this is not imputed to 
them, since so little do they know what they do, that they seem not to do 
it at all": as Augustine says in a book on the Presence of God, addressed 
to Dardanus (Ep. clxxxvii).

Aquin.: SMT TP Q[69] A[6] R.O. 3 Para. 1/1 

 Reply OBJ 3: As Augustine says (Serm. clxxvi): "Mother Church lends 
other feet to the little children that they may come; another heart that 
they may believe; another tongue that they may confess." So that children 
believe, not by their own act, but by the faith of the Church, which is 
applied to them: by the power of which faith, grace and virtues are 
bestowed on them.

Aquin.: SMT TP Q[69] A[6] R.O. 4 Para. 1/1

 Reply OBJ 4: The carnal intention of those who take children to be 
baptized does not hurt the latter, as neither does one's sin hurt 
another, unless he consent. Hence Augustine says in his letter to 
Boniface (Ep. xcviii): "Be not disturbed because some bring children to 
be baptized, not in the hope that they may be born again to eternal life 
by the spiritual grace, but because they think it to be a remedy whereby 
they may preserve or recover health. For they are not deprived of 
regeneration, through not being brought for this intention."


Aquin.: SMT TP Q[69] A[7] Thes. Para. 1/1

Whether the effect of Baptism is to open the gates of the heavenly 
kingdom?

Aquin.: SMT TP Q[69] A[7] Obj. 1 Para. 1/1

 OBJ 1: It seems that it is not the effect of Baptism, to open the gates 
of the heavenly kingdom. For what is already opened needs no opening. But 
the gates of the heavenly kingdom were opened by Christ's Passion: hence 
it is written (Apoc. 4:1): "After these things I looked and behold (a 
great) door was opened in heaven." Therefore it is not the effect of 
Baptism, to open the gates of the heavenly kingdom.

Aquin.: SMT TP Q[69] A[7] Obj. 2 Para. 1/1

 OBJ 2: Further, Baptism has had its effects ever since it was 
instituted. But some were baptized with Christ's Baptism, before His 
Passion, according to Jn. 3:22,26: and if they had died then, the gates 
of the heavenly kingdom would not have been opened to them, since none 
entered therein before Christ, according to Mic. 2:13: "He went up 
[Vulg.: 'shall go up'] that shall open the way before them." Therefore it 
is not the effect of Baptism, to open the gates of the heavenly kingdom.

Aquin.: SMT TP Q[69] A[7] Obj. 3 Para. 1/1

 OBJ 3: Further, the baptized are still subject to death and the other 
penalties of the present life, as stated above (A[3]). But entrance to 
the heavenly kingdom is opened to none that are subject to punishment: as 
is clear in regard to those who are in purgatory. Therefore it is not the 
effect of Baptism, to open the gates of the heavenly kingdom.

Aquin.: SMT TP Q[69] A[7] OTC Para. 1/1

 On the contrary, on Lk. 3:21, "Heaven was opened," the gloss of Bede 
says: "We see here the power of Baptism; from which when a man comes 
forth, the gates of the heavenly kingdom are opened unto him."

Aquin.: SMT TP Q[69] A[7] Body Para. 1/1

 I answer that, To open the gates of the heavenly kingdom is to remove 
the obstacle that prevents one from entering therein. Now this obstacle 
is guilt and the debt of punishment. But it has been shown above (AA[1]
,2) that all guilt and also all debt of punishment  are taken away by 
Baptism. It follows, therefore, that the effect of Baptism is to open the 
gates of the heavenly kingdom.

Aquin.: SMT TP Q[69] A[7] R.O. 1 Para. 1/1

 Reply OBJ 1: Baptism opens the gates of the heavenly kingdom to the 
baptized in so far as it incorporates them in the Passion of Christ, by 
applying its power to man.

Aquin.: SMT TP Q[69] A[7] R.O. 2 Para. 1/1

 Reply OBJ 2: When Christ's Passion was not as yet consummated actually 
but only in the faith of believers, Baptism proportionately caused the 
gates to be opened, not in fact but in hope. For the baptized who died 
then looked forward, with a sure hope, to enter the heavenly kingdom.

Aquin.: SMT TP Q[69] A[7] R.O. 3 Para. 1/1

 Reply OBJ 3: The baptized are subject to death and the penalties of the 
present life, not by reason of a personal debt of punishment but by 
reason of the state of their nature. And therefore this is no bar to 
their entrance to the heavenly kingdom, when death severs the soul from 
the body; since they have paid, as it were, the debt of nature.


Aquin.: SMT TP Q[69] A[8] Thes. Para. 1/1

Whether Baptism has an equal effect in all?

Aquin.: SMT TP Q[69] A[8] Obj. 1 Para. 1/1

 OBJ 1: It seems that Baptism has not an equal effect in all. For the 
effect of Baptism is to remove guilt. But in some it takes away more sins 
than in others; for in children it takes away only original sins, whereas 
in adults it takes away actual sins, in some many, in others few. 
Therefore Baptism has not an equal effect in all.

Aquin.: SMT TP Q[69] A[8] Obj. 2 Para. 1/1

 OBJ 2: Further, grace and virtues are bestowed on man by Baptism. But 
some, after Baptism, seem to have more grace and more perfect virtue than 
others who have been baptized. Therefore Baptism has not an equal effect 
in all.

Aquin.: SMT TP Q[69] A[8] Obj. 3 Para. 1/1

 OBJ 3: Further, nature is perfected by grace, as matter by form. But a 
form is received into matter according to its capacity. Therefore, since 
some of the baptized, even children, have greater capacity for natural 
gifts than others have, it seems that some receive greater grace than 
others.

Aquin.: SMT TP Q[69] A[8] Obj. 4 Para. 1/1

 OBJ 4: Further, in Baptism some receive not only spiritual, but also 
bodily health; thus Constantine was cleansed in Baptism from leprosy. But 
all the infirm do not receive bodily health in Baptism. Therefore it has 
not an equal effect in all.

Aquin.: SMT TP Q[69] A[8] OTC Para. 1/1

 On the contrary, It is written (Eph. 4:5): "One Faith, one Baptism." But 
a uniform cause has a uniform effect. Therefore Baptism has an equal 
effect in all.

Aquin.: SMT TP Q[69] A[8] Body Para. 1/2

 I answer that, The effect of Baptism is twofold, the essential effect, 
and the accidental. The essential effect of Baptism is that for which 
Baptism was instituted, namely, the begetting of men unto spiritual life. 
Therefore, since all children are equally disposed  to Baptism, because 
they are baptized not in their own faith, but in that of the Church, they 
all receive an equal effect in Baptism. Whereas adults, who approach 
Baptism in their own faith, are not equally disposed to Baptism; for some 
approach thereto with greater, some with less, devotion. And therefore 
some receive a greater, some a smaller share of the grace of newness; 
just as from the same fire, he receives more heat who approaches nearest 
to it, although the fire, as far as it is concerned, sends forth its heat 
equally to all.

Aquin.: SMT TP Q[69] A[8] Body Para. 2/2

 But the accidental effect of Baptism, is that to which Baptism is not 
ordained, but which the Divine power produces miraculously in Baptism: 
thus on Rm. 6:6, "that we may serve sin no longer," a gloss says: "this 
is not bestowed in Baptism, save by an ineffable miracle of the Creator, 
so that the law of sin, which is in our members, be absolutely 
destroyed." And such like effects are not equally received by all the 
baptized, even if they approach with equal devotion: but they are 
bestowed according to the ordering of Divine providence.

Aquin.: SMT TP Q[69] A[8] R.O. 1 Para. 1/1

 Reply OBJ 1: The least baptismal grace suffices to blot out all sins. 
Wherefore that in some more sins are loosed than in others is not due to 
the greater efficacy of Baptism, but to the condition of the recipient: 
for in each one it looses whatever it finds.

Aquin.: SMT TP Q[69] A[8] R.O. 2 Para. 1/1

 Reply OBJ 2: That greater or lesser grace appears in the baptized, may 
occur in two ways. First, because one receives greater grace in Baptism 
than another, on account of his greater devotion, as stated above. 
Secondly, because, though they receive equal grace, they do not make an 
equal use of it, but one applies himself more to advance therein, while 
another by his negligence baffles grace.

Aquin.: SMT TP Q[69] A[8] R.O. 3 Para. 1/1

 Reply OBJ 3: The various degrees of capacity in men arise, not from a 
variety in the mind which is renewed by Baptism (since all men, being of 
one species, are of one form), but from the diversity of bodies. But it 
is otherwise with the angels, who differ in species. And therefore 
gratuitous gifts are bestowed on the angels according to their diverse 
capacity for natural gifts, but not on men.

Aquin.: SMT TP Q[69] A[8] R.O. 4 Para. 1/1

 Reply OBJ 4: Bodily health is not the essential effect of Baptism, but a 
miraculous work of Divine providence.


Aquin.: SMT TP Q[69] A[9] Thes. Para. 1/1

Whether insincerity hinders the effect of Baptism?

Aquin.: SMT TP Q[69] A[9] Obj. 1 Para. 1/1

 OBJ 1: It seems that insincerity does not hinder the effect of Baptism. 
For the Apostle says (Gal. 3:27): "As many of you as have been baptized 
in Christ Jesus, have put on Christ." But all that receive the Baptism of 
Christ, are baptized in Christ. Therefore they all put on Christ: and 
this is to receive the effect of Baptism. Consequently insincerity does 
not hinder the effect of  Baptism.

Aquin.: SMT TP Q[69] A[9] Obj. 2 Para. 1/1

 OBJ 2: Further, the Divine power which can change man's will to that 
which is better, works in Baptism. But the effect of the efficient cause 
cannot be hindered by that which can be removed by that cause. Therefore 
insincerity cannot hinder the effect of Baptism.

Aquin.: SMT TP Q[69] A[9] Obj. 3 Para. 1/1

 OBJ 3: Further, the effect of Baptism is grace, to which sin is in 
opposition. But many other sins are more grievous than insincerity, which 
are not said to hinder the effect of Baptism. Therefore neither does 
insincerity.

Aquin.: SMT TP Q[69] A[9] OTC Para. 1/1

 On the contrary, It is written (Wis. 1:5): "The Holy Spirit of 
discipline will flee from the deceitful." But the effect of Baptism is 
from the Holy Ghost. Therefore insincerity hinders the effect of Baptism.

Aquin.: SMT TP Q[69] A[9] Body Para. 1/1

 I answer that, As Damascene says (De Fide Orth. ii), "God does not 
compel man to be righteous." Consequently in order that a man be 
justified by Baptism, his will must needs embrace both Baptism and the 
baptismal effect. Now, a man is said to be insincere by reason of his 
will being in contradiction with either Baptism or its effect. For, 
according to Augustine (De Bapt. cont. Donat. vii), a man is said to be 
insincere, in four ways: first, because he does not believe, whereas 
Baptism is the sacrament of Faith; secondly, through scorning the 
sacrament itself; thirdly, through observing a rite which differs from