Summa Theologica Part IV (Tertia Pars) Part 113

THIRD ARTICLE [III, Q. 66, Art. 3]

Whether Water Is the Proper Matter of Baptism?

Objection 1: It seems that water is not the proper matter of Baptism.

For Baptism, according to Dionysius (Eccl. Hier. v) and Damascene (De Fide Orth. iv), has a power of enlightening. But enlightenment is a special characteristic of fire. Therefore Baptism should be conferred with fire rather than with water: and all the more since John the Baptist said when foretelling Christ's Baptism (Matt. 3:11): "He shall baptize you in the Holy Ghost and fire."

Obj. 2: Further, the was.h.i.+ng away of sins is signified in Baptism.

But many other things besides water are employed in was.h.i.+ng, such as wine, oil, and such like. Therefore Baptism can be conferred with these also; and consequently water is not the proper matter of Baptism.

Obj. 3: Further, the sacraments of the Church flowed from the side of Christ hanging on the cross, as stated above (Q. 62, A. 5). But not only water flowed therefrom, but also blood. Therefore it seems that Baptism can also be conferred with blood. And this seems to be more in keeping with the effect of Baptism, because it is written (Apoc.

1:5): "(Who) washed us from our sins in His own blood."

Obj. 4: Further, as Augustine (cf. Master of the Sentences, iv, 3) and Bede (Exposit. in Luc. iii, 21) say, Christ, by "the touch of His most pure flesh, endowed the waters with a regenerating and cleansing virtue." But all waters are not connected with the waters of the Jordan which Christ touched with His flesh. Consequently it seems that Baptism cannot be conferred with any water; and therefore water, as such, is not the proper matter of Baptism.

Obj. 5: Further, if water, as such, were the proper matter of Baptism, there would be no need to do anything to the water before using it for Baptism. But in solemn Baptism the water which is used for baptizing, is exorcized and blessed. Therefore it seems that water, as such, is not the proper matter of Baptism.

_On the contrary,_ our Lord said (John 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of G.o.d."

_I answer that,_ By Divine inst.i.tution water is the proper matter of Baptism; and with reason. First, by reason of the very nature of Baptism, which is a regeneration unto spiritual life. And this answers to the nature of water in a special degree; wherefore seeds, from which all living things, viz. plants and animals are generated, are moist and akin to water. For this reason certain philosophers held that water is the first principle of all things.

Secondly, in regard to the effects of Baptism, to which the properties of water correspond. For by reason of its moistness it cleanses; and hence it fittingly signifies and causes the cleansing from sins. By reason of its coolness it tempers superfluous heat: wherefore it fittingly mitigates the concupiscence of the fomes. By reason of its transparency, it is susceptive of light; hence its adaptability to Baptism as the "sacrament of Faith."

Thirdly, because it is suitable for the signification of the mysteries of Christ, by which we are justified. For, as Chrysostom says (Hom. xxv in Joan.) on John 3:5, "Unless a man be born again,"

etc., "When we dip our heads under the water as in a kind of tomb our old man is buried, and being submerged is hidden below, and thence he rises again renewed."

Fourthly, because by being so universal and abundant, it is a matter suitable to our need of this sacrament: for it can easily be obtained everywhere.

Reply Obj. 1: Fire enlightens actively. But he who is baptized does not become an enlightener, but is enlightened by faith, which "cometh by hearing" (Rom. 10:17). Consequently water is more suitable, than fire, for Baptism.

But when we find it said: "He shall baptize you in the Holy Ghost and fire," we may understand fire, as Jerome says (In Matth. ii), to mean the Holy Ghost, Who appeared above the disciples under the form of fiery tongues (Acts 2:3). Or we may understand it to mean tribulation, as Chrysostom says (Hom. iii in Matth.): because tribulation washes away sin, and tempers concupiscence. Or again, as Hilary says (Super Matth. ii) that "when we have been baptized in the Holy Ghost," we still have to be "perfected by the fire of the judgment."

Reply Obj. 2: Wine and oil are not so commonly used for was.h.i.+ng, as water. Neither do they wash so efficiently: for whatever is washed with them, contracts a certain smell therefrom; which is not the case if water be used. Moreover, they are not so universal or so abundant as water.

Reply Obj. 3: Water flowed from Christ's side to wash us; blood, to redeem us. Wherefore blood belongs to the sacrament of the Eucharist, while water belongs to the sacrament of Baptism. Yet this latter sacrament derives its cleansing virtue from the power of Christ's blood.

Reply Obj. 4: Christ's power flowed into all waters, by reason of, not connection of place, but likeness of species, as Augustine says in a sermon on the Epiphany (Append. Serm. cx.x.xv): "The blessing that flowed from the Saviour's Baptism, like a mystic river, swelled the course of every stream, and filled the channels of every spring."

Reply Obj. 5: The blessing of the water is not essential to Baptism, but belongs to a certain solemnity, whereby the devotion of the faithful is aroused, and the cunning of the devil hindered from impeding the baptismal effect.

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FOURTH ARTICLE [III, Q. 66, Art. 4]

Whether Plain Water Is Necessary for Baptism?

Objection 1: It seems that plain water is not necessary for Baptism.

For the water which we have is not plain water; as appears especially in sea-water, in which there is a considerable proportion of the earthly element, as the Philosopher shows (Meteor. ii). Yet this water may be used for Baptism. Therefore plain and pure water is not necessary for Baptism.

Obj. 2: Further, in the solemn celebration of Baptism, chrism is poured into the water. But this seems to take away the purity and plainness of the water. Therefore pure and plain water is not necessary for Baptism.

Obj. 3: Further, the water that flowed from the side of Christ hanging on the cross was a figure of Baptism, as stated above (A. 3, ad 3). But that water, seemingly, was not pure, because the elements do not exist actually in a mixed body, such as Christ's. Therefore it seems that pure or plain water is not necessary for Baptism.

Obj. 4: Further, lye does not seem to be pure water, for it has the properties of heating and drying, which are contrary to those of water. Nevertheless it seems that lye can be used for Baptism; for the water of the Baths can be so used, which has filtered through a sulphurous vein, just as lye percolates through ashes. Therefore it seems that plain water is not necessary for Baptism.

Obj. 5: Further, rose-water is distilled from roses, just as chemical waters are distilled from certain bodies. But seemingly, such like waters may be used in Baptism; just as rain-water, which is distilled from vapors. Since, therefore, such waters are not pure and plain water, it seems that pure and plain water is not necessary for Baptism.

_On the contrary,_ The proper matter of Baptism is water, as stated above (A. 3). But plain water alone has the nature of water.

Therefore pure plain water is necessary for Baptism.

_I answer that,_ Water may cease to be pure or plain water in two ways: first, by being mixed with another body; secondly, by alteration. And each of these may happen in a twofold manner; artificially and naturally. Now art fails in the operation of nature: because nature gives the substantial form, which art cannot give; for whatever form is given by art is accidental; except perchance when art applies a proper agent to its proper matter, as fire to a combustible; in which manner animals are produced from certain things by way of putrefaction.

Whatever artificial change, then, takes place in the water, whether by mixture or by alteration, the water's nature is not changed.

Consequently such water can be used for Baptism: unless perhaps such a small quant.i.ty of water be mixed artificially with a body that the compound is something other than water; thus mud is earth rather than water, and diluted wine is wine rather than water.

But if the change be natural, sometimes it destroys the nature of the water; and this is when by a natural process water enters into the substance of a mixed body: thus water changed into the juice of the grape is wine, wherefore it has not the nature of water. Sometimes, however, there may be a natural change of the water, without destruction of species: and this, both by alteration, as we may see in the case of water heated by the sun; and by mixture, as when the water of a river has become muddy by being mixed with particles of earth.

We must therefore say that any water may be used for Baptism, no matter how much it may be changed, as long as the species of water is not destroyed; but if the species of water be destroyed, it cannot be used for Baptism.

Reply Obj. 1: The change in sea-water and in other waters which we have to hand, is not so great as to destroy the species of water. And therefore such waters may be used for Baptism.

Reply Obj. 2: Chrism does not destroy the nature of the water by being mixed with it: just as neither is water changed wherein meat and the like are boiled: except the substance boiled be so dissolved that the liquor be of a nature foreign to water; in this we may be guided by the specific gravity (_sp.i.s.situdine_). If, however, from the liquor thus thickened plain water be strained, it can be used for Baptism: just as water strained from mud, although mud cannot be used for baptizing.

Reply Obj. 3: The water which flowed from the side of Christ hanging on the cross, was not the phlegmatic humor, as some have supposed.

For a liquid of this kind cannot be used for Baptism, as neither can the blood of an animal, or wine, or any liquid extracted from plants.

It was pure water gus.h.i.+ng forth miraculously like the blood from a dead body, to prove the reality of our Lord's body, and confute the error of the Manichees: water, which is one of the four elements, showing Christ's body to be composed of the four elements; blood, proving that it was composed of the four humors.

Reply Obj. 4: Baptism may be conferred with lye and the waters of Sulphur Baths: because such like waters are not incorporated, artificially or naturally, with certain mixed bodies, and suffer only a certain alteration by pa.s.sing through certain bodies.

Reply Obj. 5: Rose-water is a liquid distilled from roses: consequently it cannot be used for Baptism. For the same reason chemical waters cannot be used, as neither can wine. Nor does the comparison hold with rain-water, which for the most part is formed by the condensing of vapors, themselves formed from water, and contains a minimum of the liquid matter from mixed bodies; which liquid matter by the force of nature, which is stronger than art, is transformed in this process of condensation into real water, a result which cannot be produced artificially. Consequently rain-water retains no properties of any mixed body; which cannot be said of rose-water or chemical waters.

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FIFTH ARTICLE [III, Q. 66, Art. 5]

Whether This Be a Suitable Form of Baptism: "I Baptize Thee in the Name of the Father, and of the Son, and of the Holy Ghost"?

Objection 1: It seems that this is not a suitable form of Baptism: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost." For action should be ascribed to the princ.i.p.al agent rather than to the minister. Now the minister of a sacrament acts as an instrument, as stated above (Q. 64, A. 1); while the princ.i.p.al agent in Baptism is Christ, according to John 1:33, "He upon Whom thou shalt see the Spirit descending and remaining upon Him, He it is that baptizeth." It is therefore unbecoming for the minister to say, "I baptize thee": the more so that _Ego_ (I) is understood in the word _baptizo_ (I baptize), so that it seems redundant.

Obj. 2: Further, there is no need for a man who does an action, to make mention of the action done; thus he who teaches, need not say, "I teach you." Now our Lord gave at the same time the precepts both of baptizing and of teaching, when He said (Matt. 28:19): "Going, teach ye all nations," etc. Therefore there is no need in the form of Baptism to mention the action of baptizing.

Obj. 3: Further, the person baptized sometimes does not understand the words; for instance, if he be deaf, or a child. But it is useless to address such a one; according to Ecclus. 32:6: "Where there is no hearing, pour not out words." Therefore it is unfitting to address the person baptized with these words: "I baptize thee."

Obj. 4: Further, it may happen that several are baptized by several at the same time; thus the apostles on one day baptized three thousand, and on another, five thousand (Acts 2, 4). Therefore the form of Baptism should not be limited to the singular number in the words, "I baptize thee": but one should be able to say, "We baptize you."

Obj. 5: Further, Baptism derives its power from Christ's Pa.s.sion. But Baptism is sanctified by the form. Therefore it seems that Christ's Pa.s.sion should be mentioned in the form of Baptism.

Obj. 6: Further, a name signifies a thing's property. But there are three Personal Properties of the Divine Persons, as stated in the First Part (Q. 32, A. 3). Therefore we should not say, "in the name,"

but "in the names of the Father, and of the Son, and of the Holy Ghost."

Obj. 7: Further, the Person of the Father is designated not only by the name Father, but also by that of "Unbegotten and Begetter"; and the Son by those of "Word," "Image," and "Begotten"; and the Holy Ghost by those of "Gift," "Love," and the "Proceeding One." Therefore it seems that Baptism is valid if conferred in these names.