Thomas Aquinas, Summa Theologiae

Objection 1: It seems that faith is required on the part of the one baptized. For the sacrament of Baptism was instituted by Christ. But Christ, in giving the form of Baptism, makes faith to precede Baptism (Mk. 16:16): "He that believeth and is baptized, shall be saved." Therefore it seems that without faith there can be no sacrament of Baptism.

Objection 2: Further, nothing useless is done in the sacraments of the Church. But according to the Church's ritual, the man who comes to be baptized is asked concerning his faith: "Dost thou believe in God the Father Almighty?" Therefore it seems that faith is required for Baptism.

Objection 3: Further, the intention of receiving the sacrament is required for Baptism. But this cannot be without right faith, since Baptism is the sacrament of right faith: for thereby men "are incorporated in Christ," as Augustine says in his book on Infant Baptism (De Pecc. Merit. et Remiss. i); and this cannot be without right faith, according to Eph. 3:17: "That Christ may dwell by faith in your hearts." Therefore it seems that a man who has not right faith cannot receive the sacrament of Baptism.

Objection 4: Further, unbelief is a most grievous sin, as we have shown in the 2.2, Question 10, Article 3. But those who remain in sin should not be baptized: therefore neither should those who remain in unbelief.

On the contrary, Gregory writing to the bishop Quiricus says: "We have learned from the ancient tradition of the Fathers that when heretics, baptized in the name of the Trinity, come back to Holy Church, they are to be welcomed to her bosom, either with the anointing of chrism, or the imposition of hands, or the mere profession of faith." But such would not be the case if faith were necessary for a man to receive Baptism.

I answer that, As appears from what has been said above (Question 63, Article 6; Question 66, Article 9) Baptism produces a twofold effect in the soul, viz. the character and grace. Therefore in two ways may a thing be necessary for Baptism. First, as something without which grace, which is the ultimate effect of the sacrament, cannot be had. And thus right faith is necessary for Baptism, because, as it appears from Rm. 3:22, the justice of God is by faith of Jesus Christ.

Secondly, something is required of necessity for Baptism, because without it the baptismal character cannot be imprinted And thus right faith is not necessary in the one baptized any more than in the one who baptizes: provided the other conditions are fulfilled which are essential to the sacrament. For the sacrament is not perfected by the righteousness of the minister or of the recipient of Baptism, but by the power of God.

Reply to Objection 1: Our Lord is speaking there of Baptism as bringing us to salvation by giving us sanctifying grace: which of course cannot be without right faith: wherefore He says pointedly: "He that believeth and is baptized, shall be saved."

Reply to Objection 2: The Church's intention in Baptizing men is that they may be cleansed from sin, according to Is. 27:9: "This is all the fruit, that the sin . . . should be taken away." And therefore, as far as she is concerned, she does not intend to give Baptism save to those who have right faith, without which there is no remission of sins. And for this reason she asks those who come to be baptized whether they believe. If, on the contrary, anyone, without right faith, receive Baptism outside the Church, he does not receive it unto salvation. Hence Augustine says (De Baptism. contr. Donat. iv): "From the Church being compared to Paradise we learn that men can receive her Baptism even outside her fold, but that elsewhere none can receive or keep the salvation of the blessed."

Reply to Objection 3: Even he who has not right faith on other points, can have right faith about the sacrament of Baptism: and so he is not hindered from having the intention of receiving that sacrament. Yet even if he think not aright concerning this sacrament, it is enough, for the receiving of the sacrament, that he should have a general intention of receiving Baptism, according as Christ instituted, and as the Church bestows it.

Reply to Objection 4: Just as the sacrament of Baptism is not to be conferred on a man who is unwilling to give up his other sins, so neither should it be given to one who is unwilling to renounce his unbelief. Yet each receives the sacrament if it be conferred on him, though not unto salvation.

Articulus 8

Argumentum 1

Ad octavum sic proceditur. Videtur quod fides requiratur ex parte baptizati. Sacramentum enim baptismi a christo est institutum.

Sed christus, formam baptismi tradens, fidem baptismo praemittit, dicens, Marc. Ult., qui crediderit et baptizatus fuerit, salvus erit.

Ergo videtur quod, nisi sit fides, non possit esse sacramentum baptismi.

Argumentum 2

Praeterea, nihil frustra in sacramentis ecclesiae agitur.

Sed secundum ritum ecclesiae, qui accedit ad baptismum de fide interrogatur, cum dicitur, credis in deum patrem omnipotentem? ergo videtur quod fides ad baptismum requiratur.

Argumentum 3

Praeterea, ad baptismum requiritur intentio suscipiendi sacramentum. Sed hoc non potest esse sine recta fide, cum baptismus sit rectae fidei sacramentum, per eum enim incorporantur homines christo, ut Augustinus dicit, in libro de baptismo parvulorum; hoc autem esse non potest sine recta fide, secundum illud Ephes. III, habitare christum per fidem in cordibus vestris.

Ergo videtur quod ille qui non habet rectam fidem, non possit suscipere sacramentum baptismi.

Argumentum 4

Praeterea, infidelitas est gravissimum peccatum, ut in secunda parte habitum est.

Sed permanentes in peccato non sunt baptizandi. Ergo nec etiam permanentes in infidelitate.

Sed Contra

Sed contra est quod Gregorius, scribens quirico episcopo, dicit, ab antiqua patrum institutione didicimus ut qui apud haeresim in trinitatis nomine baptizantur, cum ad sanctam ecclesiam redeunt, aut unctione chrismatis, aut impositione manus, aut sola professione fidei, ad sinum matris ecclesiae revocentur.

Hoc autem non esset, si fides ex necessitate requireretur ad susceptionem baptismi.

Corpus

Respondeo dicendum quod, sicut ex dictis patet, duo efficiuntur in anima per baptismum, scilicet character et gratia. Dupliciter ergo aliquid ex necessitate requiritur ad baptismum. Uno modo, sine quo gratia haberi non potest, quae est ultimus effectus sacramenti. Et hoc modo recta fides ex necessitate requiritur ad baptismum, quia, sicut dicitur Rom. III, iustitia dei est per fidem iesu christi.

Alio modo requiritur aliquid ex necessitate ad baptismum, sine quo character baptismi imprimi non potest. Et sic recta fides baptizati non requiritur ex necessitate ad baptismum, sicut nec recta fides baptizantis, dummodo adsint cetera quae sunt de necessitate sacramenti. Non enim sacramentum perficitur per iustitiam hominis dantis vel suscipientis baptismum, sed per virtutem dei.

Ad 1

Ad primum ergo dicendum quod dominus loquitur ibi de baptismo secundum quod perducit homines ad salutem secundum gratiam iustificantem, quod quidem sine recta fide esse non potest.

Et ideo signanter dicit, qui crediderit et baptizatus fuerit, salvus erit.

Ad 2

Ad secundum dicendum quod ecclesia intendit homines baptizare ut emundentur a peccato, secundum illud Isaiae XXVII, hic est omnis fructus, ut auferatur peccatum.

Et ideo, quantum est de se, non intendit dare baptismum nisi habentibus rectam fidem, sine qua non est remissio peccatorum.

Et propter hoc interrogat ad baptismum accedentes, an credant.

Si tamen sine recta fide aliquis baptismum suscipiat extra ecclesiam, non percipit illud ad suam salutem.

Unde Augustinus dicit, ecclesia Paradiso comparata indicat nobis posse quidem baptismum eius homines etiam foris accipere, sed salutem beatitudinis extra eam neminem percipere vel tenere.

Ad 3

Ad tertium dicendum quod etiam non habens rectam fidem circa alios articulos, potest habere rectam fidem circa sacramentum baptismi, et ita non impeditur quin possit habere intentionem suscipiendi sacramentum baptismi. Si tamen etiam circa hoc sacramentum non recte sentiat, sufficit ad perceptionem sacramenti generalis intentio qua intendit suscipere baptismum sicut christus instituit, et sicut ecclesia tradit.

Ad 4

Ad quartum dicendum quod, sicut sacramentum baptismi non est conferendum ei qui non vult ab aliis peccatis recedere, ita nec etiam ei qui non vult infidelitatem deserere. Uterque tamen suscipit sacramentum si ei conferatur, licet non ad salutem.