OF THE PREPARATIONS THAT ACCOMPANY BAPTISM (FOUR ARTICLES)
We have now to consider the preparations that accompany Baptism: concerning which there are four points of inquiry:
(1) Whether catechism should precede Baptism?
(2) Whether exorcism should precede Baptism?
(3) Whether what is done in catechizing and exorcizing, effects anything, or is a mere sign?
(4) Whether those who are to be baptized should be catechized or exorcized by priests?
Whether catechism should precede Baptism?
Objection 1: It seems that catechism should not precede Baptism. For by Baptism men are regenerated unto the spiritual life. But man begins to live before being taught. Therefore man should not be catechized, i.e. taught, before being baptized.
Objection 2: Further, Baptism is given not only to adults, but also to children, who are not capable of being taught, since they have not the use of reason. Therefore it is absurd to catechize them.
Objection 3: Further, a man, when catechized, confesses his faith. Now a child cannot confess its faith by itself, nor can anyone else in its stead; both because no one can bind another to do anything; and because one cannot know whether the child, having come to the right age, will give its assent to faith. Therefore catechism should not precede Baptism.
On the contrary, Rabanus says (De Instit. Cleric. i): "Before Baptism man should be prepared by catechism, in order that the catechumen may receive the rudiments of faith."
I answer that, As stated above (Q[70], A[1]), Baptism is the Sacrament of Faith: since it is a profession of the Christian faith. Now in order that a man receive the faith, he must be instructed therein, according to Rom. 10:14 : "How shall they believe Him, of Whom they have not heard? And how shall they hear without a preacher?" And therefore it is fitting that catechism should precede Baptism. Hence when our Lord bade His disciples to baptize, He made teaching to precede Baptism, saying: "Go ye . . . and teach all nations, baptizing them," etc.
Reply to Objection 1: The life of grace unto which a man is regenerated, presupposes the life of the rational nature, in which man is capable of receiving instruction.
Reply to Objection 2: Just as Mother Church, as stated above (Q[69], A[6], ad 3), lends children another's feet that they may come, and another's heart that they may believe, so, too, she lends them another's ears, that they may hear, and another's mind, that through others they may be taught. And therefore, as they are to be baptized, on the same grounds they are to be instructed.
Reply to Objection 3: He who answers in the child's stead: "I do believe," does not foretell that the child will believe when it comes to the right age, else he would say: "He will believe"; but in the child's stead he professes the Church's faith which is communicated to that child, the sacrament of which faith is bestowed on it, and to which faith he is bound by another. For there is nothing unfitting in a person being bound by another in things necessary for salvation. In like manner the sponsor, in answering for the child, promises to use his endeavors that the child may believe. This, however, would not be sufficient in the case of adults having the use of reason.
Whether exorcism should precede Baptism?
Objection 1: It seems that exorcism should not precede Baptism. For exorcism is ordained against energumens or those who are possessed. But not all are such like. Therefore exorcism should not precede Baptism.
Objection 2: Further, so long as man is a subject of sin, the devil has power over him, according to Jn. 8:34 : "Whosoever committeth sin is the servant of sin." But sin is taken away by Baptism. Therefore men should not be exorcized before Baptism.
Objection 3: Further, Holy water was introduced in order to ward off the power of the demons. Therefore exorcism was not needed as a further remedy.
On the contrary, Pope Celestine says (Epist. ad Episcop. Galliae): "Whether children or young people approach the sacrament of regeneration, they should not come to the fount of life before the unclean spirit has been expelled from them by the exorcisms and breathings of the clerics."
I answer that, Whoever purposes to do a work wisely, first removes the obstacles to his work; hence it is written ( Jer. 4:3 ): "Break up anew your fallow ground and sow not upon thorns." Now the devil is the enemy of man's salvation, which man acquires by Baptism; and he has a certain power over man from the very fact that the latter is subject to original, or even actual, sin. Consequently it is fitting that before Baptism the demons should be cast out by exorcisms, lest they impede man's salvation. Which expulsion is signified by the (priest) breathing (upon the person to be baptized); while the blessing, with the imposition of hands, bars the way against the return of him who was cast out. Then the salt which is put in the mouth, and the anointing of the nose and ears with spittle, signify the receiving of doctrine, as to the ears; consent thereto as to the nose; and confession thereof, as to the mouth. And the anointing with oil signifies man's ability to fight against the demons.
Reply to Objection 1: The energumens are so-called from "laboring inwardly" under the outward operation of the devil. And though not all that approach Baptism are troubled by him in their bodies, yet all who are not baptized are subject to the power of the demons, at least on account of the guilt of original sin.
Reply to Objection 2: The power of the devil in so far as he hinders man from obtaining glory, is expelled from man by the baptismal ablution; but in so far as he hinders man from receiving the sacrament, his power is cast out by the exorcisms.
Reply to Objection 3: Holy water is used against the assaults of demons from without. But exorcisms are directed against those assaults of the demons which are from within. hence those who are exorcized are called energumens, as it were "laboring inwardly."
Or we may say that just as Penance is given as a further remedy against sin, because Baptism is not repeated; so Holy Water is given as a further remedy against the assaults of demons, because the baptismal exorcisms are not given a second time.