No More Learning

Therefore he
cannot give it.

Objection 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.

Objection 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.

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.

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.

Reply to Objection 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.

Reply to Objection 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.

Reply to Objection 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.
__________________________________________________________________

Whether several can baptize at the same time?

Objection 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.

Objection 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.

Objection 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.

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. "

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. "

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.

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.

Reply to Objection 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.

Reply to Objection 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 Mat. 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.

Reply to Objection 3: As stated above ([4438]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.
__________________________________________________________________

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

Objection 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
Mat. 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.

Objection 2: Further, Baptism is a spiritual regeneration, as stated
above [4439](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.

Objection 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.

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

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 Pet. 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. "

Reply to Objection 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.

Reply to Objection 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.

Reply to Objection 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.
__________________________________________________________________

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

Objection 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.

Objection 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).

Objection 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. "

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. "

I answer that, Every man is bound to fulfil those duties which he has
undertaken to perform. Now it has been stated above [4440](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.

Reply to Objection 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).

Reply to Objection 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.

Reply to Objection 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.
__________________________________________________________________

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?
__________________________________________________________________

Whether all are bound to receive Baptism?

Objection 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.

Objection 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.

Objection 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.

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. "

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 (Rom. 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.

Reply to Objection 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 (Rom. 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.

Reply to Objection 2: As we have stated in the [4441]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 Rom.
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.

Reply to Objection 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.
__________________________________________________________________

Whether a man can be saved without Baptism?

Objection 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.

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 [4442](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 [4443](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
([4444]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 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. "
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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. "

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.

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

Reply to Objection 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.

Reply to Objection 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).
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Whether works of satisfaction should be enjoined on sinners that have been
baptized?

Objection 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.

Objection 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.

Objection 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.

On the contrary, Ambrose commenting on Rom. 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. "

I answer that, As the Apostle says (Rom. 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 ([4445]Q[48], AA[2],4;[4446]
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.

Reply to Objection 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. "

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

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

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

Objection 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.

Objection 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.

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 Rom. 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.

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 [4447](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.

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.