OF THE SACRAMENT OF BAPTISM (TWELVE ARTICLES)
We have now to consider each sacrament specially: (1) Baptism; (2) Confirmation; (3) the Eucharist; (4) Penance; (5) Extreme Unction; (6) Order; (7) Matrimony.
Concerning the first, our consideration will be twofold: (1) of Baptism itself; (2) of things preparatory to Baptism.
Concerning the first, four points arise for our consideration: (1) Things pertaining to the sacrament of Baptism; (2) The minister of this sacrament; (3) The recipients of this sacrament; (4) The effect of this sacrament.
Concerning the first there are twelve points of inquiry:
(1) What is Baptism? Is it a washing?
(2) Of the institution of this sacrament;
(3) Whether water be the proper matter of this sacrament?
(4) Whether plain water be required?
(5) Whether this be a suitable form of this sacrament: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost"?
(6) Whether one could baptize with this form: "I baptize thee in the name of Christ?"
(7) Whether immersion is necessary for Baptism?
(8) Whether trine immersion is necessary?
(9) Whether Baptism can be reiterated?
(10) Of the Baptismal rite;
(11) Of the various kinds of Baptism;
(12) Of the comparison between various Baptisms.
Whether Baptism is the mere washing?
Objection 1: It seems that Baptism is not the mere washing. For the washing of the body is something transitory: but Baptism is something permanent. Therefore Baptism is not the mere washing; but rather is it "the regeneration, the seal, the safeguarding, the enlightenment," as Damascene says (De Fide Orth. iv).
Objection 2: Further, Hugh of St. Victor says (De Sacram. ii) that "Baptism is water sanctified by God's word for the blotting out of sins." But the washing itself is not water, but a certain use of water.
Objection 3: Further, Augustine says (Tract. lxxx super Joan.): "The word is added to the element, and this becomes a sacrament." Now, the element is the water. Therefore Baptism is the water and not the washing.
On the contrary, It is written ( Ecclus. 34:30 ): "He that washeth himself [baptizatur] after touching the dead, if he touch him again, what does his washing avail?" It seems, therefore, that Baptism is the washing or bathing.
I answer that, In the sacrament of Baptism, three things may be considered: namely, that which is "sacrament only"; that which is "reality and sacrament"; and that which is "reality only." That which is sacrament only, is something visible and outward; the sign, namely, of the inward effect: for such is the very nature of a sacrament. And this outward something that can be perceived by the sense is both the water itself and its use, which is the washing. Hence some have thought that the water itself is the sacrament: which seems to be the meaning of the passage quoted from Hugh of St. Victor. For in the general definition of a sacrament he says that it is "a material element": and in defining Baptism he says it is "water."
But this is not true. For since the sacraments of the New Law effect a certain sanctification, there the sacrament is completed where the sanctification is completed. Now, the sanctification is not completed in water; but a certain sanctifying instrumental virtue, not permanent but transient, passes from the water, in which it is, into man who is the subject of true sanctification. Consequently the sacrament is not completed in the very water, but in applying the water to man, i.e. in the washing. Hence the Master (iv, 3) says that "Baptism is the outward washing of the body done together with the prescribed form of words."
The Baptismal character is both reality and sacrament: because it is something real signified by the outward washing; and a sacramental sign of the inward justification: and this last is the reality only, in this sacrament---namely, the reality signified and not signifying.