Objection 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.
Objection 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.
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.
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.
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."
Reply to Objection 1: As it is written ( 1 Kings 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 ( Rom. 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."
Reply to Objection 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.
Reply to Objection 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 ).
Whether Baptism should be deferred?
Objection 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.
Objection 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.
Objection 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.
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.
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.
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.
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]).
Reply to Objection 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.
Reply to Objection 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."
Reply to Objection 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 John 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."
Whether sinners should be baptized?
Objection 1: It seems that sinners should be baptized. For it is written ( Zech. 13:1 ): "In that day there shall be a fountain open to the House of David, and to the inhabitants of Jerusalem: for the washing of the sinner and of the unclean woman": and this is to be understood of the fountain of Baptism. Therefore it seems that the sacrament of Baptism should be offered even to sinners.
Objection 2: Further, our Lord said ( Mat. 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.
Objection 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.
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.
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."