Thomas Aquinas, Summa Theologiae

Objection 1: It seems that the Church observes an unsuitable rite in baptizing. For as Chrysostom (Chromatius, in Matth. 3:15) says: "The waters of Baptism would never avail to purge the sins of them that believe, had they not been hallowed by the touch of our Lord's body." Now this took place at Christ's Baptism, which is commemorated in the Feast of the Epiphany. Therefore solemn Baptism should be celebrated at the Feast of the Epiphany rather than on the eves of Easter and Whitsunday.

Objection 2: Further, it seems that several matters should not be used in the same sacrament. But water is used for washing in Baptism. Therefore it is unfitting that the person baptized should be anointed thrice with holy oil first on the breast, and then between the shoulders, and a third time with chrism on the top of the head.

Objection 3: Further, "in Christ Jesus . . . there is neither male nor female" (Gal. 3:23) . . . "neither Barbarian nor Scythian" (Col. 3:11), nor, in like manner, any other such like distinctions. Much less, therefore can a difference of clothing have any efficacy in the Faith of Christ. It is consequently unfitting to bestow a white garment on those who have been baptized.

Objection 4: Further, Baptism can be celebrated without such like ceremonies. Therefore it seems that those mentioned above are superfluous; and consequently that they are unsuitably inserted by the Church in the baptismal rite.

On the contrary, The Church is ruled by the Holy Ghost, Who does nothing inordinate.

I answer that, In the sacrament of Baptism something is done which is essential to the sacrament, and something which belongs to a certain solemnity of the sacrament. Essential indeed, to the sacrament are both the form which designates the principal cause of the sacrament; and the minister who is the instrumental cause; and the use of the matter, namely, washing with water, which designates the principal sacramental effect. But all the other things which the Church observes in the baptismal rite, belong rather to a certain solemnity of the sacrament.

And these, indeed, are used in conjunction with the sacrament for three reasons. First, in order to arouse the devotion of the faithful, and their reverence for the sacrament. For if there were nothing done but a mere washing with water, without any solemnity, some might easily think it to be an ordinary washing.

Secondly, for the instruction of the faithful. Because simple and unlettered folk need to be taught by some sensible signs, for instance, pictures and the like. And in this way by means of the sacramental ceremonies they are either instructed, or urged to seek the signification of such like sensible signs. And consequently, since, besides the principal sacramental effect, other things should be known about Baptism, it was fitting that these also should be represented by some outward signs.

Thirdly, because the power of the devil is restrained, by prayers, blessings, and the like, from hindering the sacramental effect.

Reply to Objection 1: Christ was baptized on the Epiphany with the Baptism of John, as stated above (Question 39, Article 2), with which baptism, indeed, the faithful are not baptized, rather are they baptized with Christ's Baptism. This has its efficacy from the Passion of Christ, according to Rm. 6:3: "We who are baptized in Christ Jesus, are baptized in His death"; and in the Holy Ghost, according to Jn. 3:5: "Unless a man be born again of water and the Holy Ghost." Therefore it is that solemn Baptism is held in the Church, both on Easter Eve, when we commemorate our Lord's burial and resurrection; for which reason our Lord gave His disciples the commandment concerning Baptism as related by Matthew (28:19): and on Whitsun-eve, when the celebration of the Feast of the Holy Ghost begins; for which reason the apostles are said to have baptized three thousand on the very day of Pentecost when they had received the Holy Ghost.

Reply to Objection 2: The use of water in Baptism is part of the substance of the sacrament; but the use of oil or chrism is part of the solemnity. For the candidate is first of all anointed with Holy oil on the breast and between the shoulders, as "one who wrestles for God," to use Ambrose's expression (De Sacram. i): thus are prize-fighters wont to besmear themselves with oil. Or, as Innocent III says in a decretal on the Holy Unction: "The candidate is anointed on the breast, in order to receive the gift of the Holy Ghost, to cast off error and ignorance, and to acknowledge the true faith, since 'the just man liveth by faith'; while he is anointed between the shoulders, that he may be clothed with the grace of the Holy Ghost, lay aside indifference and sloth, and become active in good works; so that the sacrament of faith may purify the thoughts of his heart, and strengthen his shoulders for the burden of labor." But after Baptism, as Rabanus says (De Sacram. iii), "he is forthwith anointed on the head by the priest with Holy Chrism, who proceeds at once to offer up a prayer that the neophyte may have a share in Christ's kingdom, and be called a Christian after Christ." Or, as Ambrose says (De Sacram. iii), his head is anointed, because "the senses of a wise man are in his head" (Eccl 2:14): to wit, that he may "be ready to satisfy everyone that asketh" him to give "a reason of his faith" (cf. 1 Pt. 3:15; Innocent III, Decretal on Holy Unction).

Reply to Objection 3: This white garment is given, not as though it were unlawful for the neophyte to use others: but as a sign of the glorious resurrection, unto which men are born again by Baptism; and in order to designate the purity of life, to which he will be bound after being baptized, according to Rm. 6:4: "That we may walk in newness of life."

Reply to Objection 4: Although those things that belong to the solemnity of a sacrament are not essential to it, yet are they not superfluous, since they pertain to the sacrament's wellbeing, as stated above.

Articulus 10

Argumentum 1

Ad decimum sic proceditur. Videtur quod non sit conveniens ritus quo ecclesia utitur in baptizando.

Ut enim dicit chrysostomus, nunquam aquae baptismi purgare peccata credentium possent, nisi tactu dominici corporis sanctificatae fuissent.

Hoc autem factum fuit in baptismo christi, qui celebratur in festo epiphaniae. Ergo magis deberet celebrari solemnis baptismus in festo epiphaniae quam in vigilia Paschae et in vigilia Pentecostes.

Argumentum 2

Praeterea, ad idem sacramentum non videtur pertinere diversarum materierum usus. Sed ab baptismum pertinet ablutio aquae.

Inconvenienter igitur ille qui baptizatur bis inungitur oleo sancto, primum in pectore, deinde inter scapulas, tertio, chrismate in vertice.

Argumentum 3

Praeterea, in christo iesu non est masculus neque femina, barbarus et Scytha, et eadem ratione nec aliquae aliae huiusmodi differentiae. Multo igitur minus diversitas vestium aliquid operatur in fide christi. Inconvenienter ergo baptizatis traditur candida vestis.

Argumentum 4

Praeterea, sine huiusmodi observantiis potest baptismus celebrari. Haec igitur quae dicta sunt, videntur esse superflua, et ita inconvenienter ab ecclesia instituta esse in ritu baptismi.

Sed Contra

Sed contra est quod ecclesia regitur spiritu sancto, qui nihil inordinatum operatur.

Corpus

Respondeo dicendum quod in sacramento baptismi aliquid agitur quod est de necessitate sacramenti, et aliquid est quod ad quandam solemnitatem sacramenti pertinet. De necessitate quidem sacramenti est et forma, quae designat principalem causam sacramenti; et minister, qui est causa instrumentalis; et usus materiae, scilicet ablutio in aqua, quae designat principalem sacramenti effectum. Cetera vero omnia quae in ritu baptizandi observat ecclesia, magis pertinent ad quandam solemnitatem sacramenti. Quae quidem adhibentur sacramento propter tria. Primo quidem, ad excitandam devotionem fidelium, et reverentiam ad sacramentum. Si enim simpliciter fieret ablutio in aqua, absque solemnitate, de facili ab aliquibus aestimaretur quasi quaedam communis ablutio. Secundo, ad fidelium instructionem. Simplices enim, qui litteris non erudiuntur, oportet erudire per aliqua sensibilia signa, puta per picturas, et aliqua huiusmodi. Et per hunc modum per ea quae in sacramentis aguntur, vel instruuntur, vel sollicitantur ad quaerendum de his quae per huiusmodi sensibilia signa significantur. Et ideo, quia, praeter principalem sacramenti effectum, oportet quaedam alia scire circa baptismum, conveniens fuit ut etiam quibusdam exterioribus signis repraesentarentur. Tertio, quia per orationes et benedictiones et alia huiusmodi cohibetur vis Daemonis ab impedimento sacramentalis effectus.

Ad 1

Ad primum ergo dicendum quod christus in epiphania baptizatus est baptismo ioannis, ut supra dictum est, quo quidem baptismo non baptizantur fideles, sed potius baptismo christi. Qui quidem habet efficaciam ex passione christi, secundum illud Rom. VI, quicumque baptizati sumus in christo iesu, in morte ipsius baptizati sumus; et ex spiritu sancto, secundum illud Ioan. III, nisi quis renatus fuerit ex aqua et spiritu sancto.

Et ideo solemnis baptismus agitur in ecclesia et in vigilia Paschae, quando fit commemoratio dominicae sepulturae, et resurrectionis eiusdem; propter quod et dominus post resurrectionem praeceptum de baptismo discipulis dedit, ut habetur Matth. Ult., et in vigilia Pentecostes, quando incipit celebrari solemnitas spiritus sancti; unde et apostoli leguntur ipso die Pentecostes, quo spiritum sanctum receperant, tria millia baptizasse.

Ad 2

Ad secundum dicendum quod usus aquae adhibetur in baptismo quasi pertinens ad substantiam sacramenti, sed usus olei vel chrismatis adhibetur ad quandam solemnitatem. Nam primo, baptizandus inungitur oleo sancto et in pectore et in scapulis, quasi athleta dei, ut Ambrosius dicit, in libro de sacramentis, sicut pugiles inungi consueverunt. Vel, sicut innocentius dicit, in quadam decretali de sacra unctione, baptizandus in pectore inungitur, ut spiritus sancti donum recipiat, errorem abiiciat et ignorantiam, et fidem rectam suscipiat, quia iustus ex fide vivit; inter scapulas autem inungitur, ut spiritus sancti gratiam induat, exuat negligentiam et torporem, et bonam operationem exerceat; ut per fidei sacramentum sit munditia cogitationum in pectore, et fortitudo laborum in scapulis.

Post baptismum vero, ut Rabanus dicit, statim signatur in cerebro a presbytero cum sacro chrismate, sequente simul et oratione, ut christi regni particeps fiat, et a christo christianus possit vocari.

Vel, sicut Ambrosius dicit, unguentum super caput effunditur, quia sapientis sensus in capite eius, ut scilicet sit paratus omni petenti de fide reddere rationem.

Ad 3

Ad tertium dicendum quod vestis illa candida traditur baptizato, non quidem ea ratione quod non liceat ei aliis vestibus uti, sed in signum gloriosae resurrectionis, ad quam homines per baptismum regenerantur; et ad designandam puritatem vitae, quam debent post baptismum observare, secundum illud Rom. VI, in novitate vitae ambulemus.

Ad 4

Ad quartum dicendum quod ea quae pertinent ad solemnitatem sacramenti, etsi non sint de necessitate sacramenti, non tamen sunt superflua, quia sunt ad bene esse sacramenti, ut supra dictum est.