Commentaria in Summam contra Gentiles, Liber IV

After St. Thomas determined concerning the sacraments in general, he begins to determine concerning each one individually¹, showing from what was said above the proper effect and suitable matter of each. And first, concerning baptism; then concerning the others in their order, in the following chapters.

I. As to the first, he sets down five conclusions. The first is: Baptism must have such power that it removes both original sin and all actual sins committed. It is proved: baptism is a spiritual generation. Therefore etc. — The consequence is proved. Because the generation of a living thing is a change from non-living to life. But man was deprived of spiritual life in his origin through original sin; and whatever sins have been added further lead away from life.

Pay attention, that in this proposition, Baptism is a spiritual generation, there can be predication by cause, if by spiritual generation we understand only interior justification itself. For the sense is that through baptism spiritual generation is caused, which is a change from not spiritually living to spiritually living: whence it was said in the preceding chapter that spiritual generation is through baptism. — It can also be an essential predication. Because, since baptism is the bodily ablution itself through which grace is caused and sin is removed, it can be said to be a certain change from not spiritually living to living, according as the ablution is taken passively. For we say, when someone is baptized, that he is regenerated. Just as, when matter is successively disposed to receiving the form of man, we say that a man is generated, calling the very alteration preceding the introduction of the soul generation.

St. Thomas discusses this conclusion in the Tertia, q. LXIX²; and in the Quarto, d. IV, q. II, a. 1³.

II. The second conclusion is: Baptism is suitably conferred in water sanctified through the Word of God. It is proved. Because a sensible sacramental sign must be fitting to represent the spiritual effect of the sacrament. But the washing away of filth in bodily things is made more easily and more suitably⁴ through water.

For the clarity of this conclusion it must be noted, from the doctrine of St. Thomas, Tertia, q. LXVI, a. 3 and 4, also IV Sent., d. III, q. I, a. 3⁵, that by water here is understood natural elementary water. And therefore rose water is not suitable matter for baptism: because it is not true water, but dissolved liquid of the rose. And similarly alchemical water.

It must be noted secondly, that the water which is the matter of baptism need not be entirely simple, but, no matter how much it has been altered, so long as the species of water is not dissolved, baptism can be performed in it. Hence one can baptize with lye, and with the waters of sulfurous baths; because such waters are not incorporated into any mixed bodies, but only receive a certain alteration from the fact that they pass through some bodies. Likewise baptism can be performed in broth: unless perhaps so great a dissolution of boiled bodies into the water has occurred that the liquid has more of an alien substance than of water: which can be discerned from its thickness. Indeed even if subtle water is squeezed out of a liquid so thickened, baptism can be performed in it, as also in water that is squeezed out of mud.

It must be noted thirdly, that water according to its species was sanctified by the Word of God when He touched the water of the Jordan while being baptized by John⁶. For by touching that water, He gave regenerative power to the whole species of water, instituting it as the sacrament of baptism. On this account it is said here that baptism is suitably conferred in water sanctified through the Word of God.

It must be noted fourthly, that although some other bodies are sometimes employed for washing, such as oil and wine, nevertheless they are not kept in the common use of washing; nor do they wash so well as water; nor are they found so commonly in all parts of the world as water. Therefore St. Thomas says that the washing away of filth in bodily things, through which the washing away from sins that is made through baptism is signified, is made more suitably⁷ and more easily through water.

III. The third conclusion is: Through baptism not only are sins removed, which are contrary to spiritual life, but also all the debts of sins, namely by washing away guilt, and absolving from all debt of punishment. It is proved. Because what is generated loses the prior form and the properties following upon it. But baptism is a spiritual generation. — This is confirmed by the sign that satisfaction for sins is not enjoined upon the baptized.

It must be noted, from the doctrine of St. Thomas, Tertia, q. LXVIII, a. 5, ad 3, that although guilt and punishment are remitted to the baptized, and on this account satisfaction for sins is not to be imposed on them, it is nevertheless to be imposed on them to satisfy their neighbors if they have harmed them in anything: because the baptized person ought to cease from sinning, but not to appease a harmed neighbor is a sin.

He also adds, q. LXIX, a. 2, ad 3, that through baptism the baptized person is not freed from the punishment due to him in human judgment. Hence it is not unjust to hang a newly baptized thief: although princes could piously remit the punishment for him.

IV. The fourth conclusion is: The baptized, if they die, are immediately received into beatitude. It is proved. The baptized are immediately fit for spiritual actions, such as for receiving the other sacraments, and for other things of this kind; and there is immediately due to them the place suitable to spiritual life, which is eternal beatitude. Therefore etc. — The assumption is proved. Because baptism is a spiritual generation. But when a thing acquires a form through generation, it simultaneously acquires both the operation following upon the form and the place suitable to it: as is evident in fire. — It is confirmed from the common saying, by which it is said that Baptism opens the gate of heaven.

It must be noted, from the doctrine of St. Thomas, Tertia, q. LXIX, a. 7; and IV Sent., d. IV, q. II, a. 2⁸, that since one is not hindered from entering the heavenly kingdom except by reason of guilt or debt of punishment; and through baptism all guilt and all debt of punishment is removed: it is necessary to say that the baptized person immediately attains the heavenly kingdom, either in certain hope, like those dying with the baptism of Christ before His passion; or in actu, like the baptized dying after the passion of Christ.

V. The fifth conclusion is: One man is to be baptized only once. It is proved first, because of one thing there is only one generation. — Secondly, because the infection also which entered into the world through Adam, against which baptism is principally ordained, defiles man only once. — Thirdly, because this is common, that once any thing has been consecrated once, so long as it remains, it ought not to be consecrated further, lest the consecration seem ineffective. But baptism is a certain consecration of the baptized man.

Through this is excluded the error of the Donatists, or the Rebaptizers.

It must be noted, from the doctrine of St. Thomas, Tertia, q. LXVI, a. 9, ad 4, that although baptism is not to be repeated, nevertheless where it is doubtful whether someone has been baptized, he ought to be baptized under these words, as the Decretal of Alexander III says⁹: If you are baptized, I do not baptize you: if you are not yet baptized, I baptize you etc.: for that is not seen to be repeated which is not known to have been done.

VI. It must be noted lastly, that this sacrament is simply and absolutely necessary: in such a way, namely, that without it, either received in act or existing in intention, one cannot be saved.

However, although certain of the moderns¹⁰ say that infants dying without baptism, even while existing in the mother's womb, can be saved in the faith of their parents, some sensible sign having been made, such as the sign of the cross or something of this kind: I do not think, nevertheless, that this is well said. Both on account of the word of the Lord saying¹¹: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. And because this seems to be against the determination of Innocent III in the chapter Non ut¹², with the preceding chapter Debitum¹³ adjoined, Extra, de bapt. — There is also added that it is against the doctrine of St. Thomas, Tertia, q. LXVIII, a. 3; and IV Sent., d. IV, q. III¹⁴.

Nor does it stand in the way that in the Old Law, at the time of circumcision, if a boy died before the eighth day, he was saved in the faith of the parents, granted that he was not circumcised. For it is said that he was saved in the faith of the parents because, as is said by St. Thomas, Quarto, d. I, q. II, a. 3¹⁵, ad 4, according to the mind of Hugh of St. Victor¹⁶, for him the remedy availed which had been before circumcision, because it still had efficacy. He seems to mean the same in the Tertia Pars, q. LXX, a. 3, ad ult. Now, it is not so in the New Law, in which the preceding remedies no longer have efficacy.

2. But if it is further urged that there would then be some time in which there would be no remedy against sin, which seems unfitting: it is said first, that a remedy against sin is never lacking to a born man. Because both the matter of baptism, namely water, can easily be had; and anyone in case of necessity can baptize, even a woman; and thus, before the infant dies, the remedy of salvation can be applied to him.

It is said secondly that for those who are not yet born, it is not unfitting if a remedy against sin cannot be applied. Because, as is said in the Tertia, q. LXVIII, a. 11, ad 1; and IV Sent., d. VI, q. 1, a. 1¹⁷, ad 1, this is not from a defect of divine mercy, but because the unborn are not capable of the remedy commonly offered to all: for they cannot be subjected to the operation of the ministers of the Church, through whom such a remedy is ministered, since they do not lead a life per se with other men. They can, nevertheless, be sanctified in the womb through divine operation.

If it is urged again that children can become martyrs in their mothers' wombs, if they are killed on account of Christ, and thus it seems that another remedy of salvation can also be offered to them: — he answers that it is not similar. Because the action of the one inflicting death upon such infants reaches them: but no action of a minister of the Church can reach them.