Whether Water Is the Proper Matter of Baptism?
Objection 1: It seems that water is not the proper matter of Baptism.
For Baptism, according to Dionysius (Eccl. Hier. v) and Damascene (De
Fide Orth. iv), has a power of enlightening. But enlightenment is a
special characteristic of fire. Therefore Baptism should be conferred
with fire rather than with water: and all the more since John the
Baptist said when foretelling Christ's Baptism (Matt. 3:11): "He
shall baptize you in the Holy Ghost and fire."
Obj. 2: Further, the washing away of sins is signified in Baptism.
But many other things besides water are employed in washing, such as
wine, oil, and such like. Therefore Baptism can be conferred with
these also; and consequently water is not the proper matter of
Baptism.
Obj. 3: Further, the sacraments of the Church flowed from the side of
Christ hanging on the cross, as stated above (Q. 62, A. 5). But not
only water flowed therefrom, but also blood. Therefore it seems that
Baptism can also be conferred with blood. And this seems to be more
in keeping with the effect of Baptism, because it is written (Apoc.
1:5): "(Who) washed us from our sins in His own blood."
Obj. 4: Further, as Augustine (cf. Master of the Sentences, iv, 3)
and Bede (Exposit. in Luc. iii, 21) say, Christ, by "the touch of His
most pure flesh, endowed the waters with a regenerating and cleansing
virtue." But all waters are not connected with the waters of the
Jordan which Christ touched with His flesh. Consequently it seems
that Baptism cannot be conferred with any water; and therefore water,
as such, is not the proper matter of Baptism.
Obj. 5: Further, if water, as such, were the proper matter of
Baptism, there would be no need to do anything to the water before
using it for Baptism. But in solemn Baptism the water which is used
for baptizing, is exorcized and blessed. Therefore it seems that
water, as such, is not the proper matter of Baptism.
_On the contrary,_ our Lord said (John 3:5): "Unless a man be born
again of water and the Holy Ghost, he cannot enter into the kingdom
of God."
_I answer that,_ By Divine institution water is the proper matter of
Baptism; and with reason. First, by reason of the very nature of
Baptism, which is a regeneration unto spiritual life. And this
answers to the nature of water in a special degree; wherefore seeds,
from which all living things, viz. plants and animals are generated,
are moist and akin to water. For this reason certain philosophers
held that water is the first principle of all things.
Secondly, in regard to the effects of Baptism, to which the
properties of water correspond. For by reason of its moistness it
cleanses; and hence it fittingly signifies and causes the cleansing
from sins. By reason of its coolness it tempers superfluous heat:
wherefore it fittingly mitigates the concupiscence of the fomes. By
reason of its transparency, it is susceptive of light; hence its
adaptability to Baptism as the "sacrament of Faith."
Thirdly, because it is suitable for the signification of the
mysteries of Christ, by which we are justified. For, as Chrysostom
says (Hom. xxv in Joan.) on John 3:5, "Unless a man be born again,"
etc., "When we dip our heads under the water as in a kind of tomb our
old man is buried, and being submerged is hidden below, and thence he
rises again renewed."
Fourthly, because by being so universal and abundant, it is a matter
suitable to our need of this sacrament: for it can easily be obtained
everywhere.
Reply Obj. 1: Fire enlightens actively. But he who is baptized does
not become an enlightener, but is enlightened by faith, which "cometh
by hearing" (Rom. 10:17). Consequently water is more suitable, than
fire, for Baptism.
But when we find it said: "He shall baptize you in the Holy Ghost and
fire," we may understand fire, as Jerome says (In Matth. ii), to mean
the Holy Ghost, Who appeared above the disciples under the form of
fiery tongues (Acts 2:3). Or we may understand it to mean
tribulation, as Chrysostom says (Hom. iii in Matth.): because
tribulation washes away sin, and tempers concupiscence. Or again, as
Hilary says (Super Matth. ii) that "when we have been baptized in the
Holy Ghost," we still have to be "perfected by the fire of the
judgment."
Reply Obj. 2: Wine and oil are not so commonly used for washing, as
water. Neither do they wash so efficiently: for whatever is washed
with them, contracts a certain smell therefrom; which is not the case
if water be used. Moreover, they are not so universal or so abundant
as water.
Reply Obj. 3: Water flowed from Christ's side to wash us; blood, to
redeem us. Wherefore blood belongs to the sacrament of the Eucharist,
while water belongs to the sacrament of Baptism. Yet this latter
sacrament derives its cleansing virtue from the power of Christ's
blood.
Reply Obj. 4: Christ's power flowed into all waters, by reason of,
not connection of place, but likeness of species, as Augustine says
in a sermon on the Epiphany (Append. Serm. cxxxv): "The blessing that
flowed from the Saviour's Baptism, like a mystic river, swelled the
course of every stream, and filled the channels of every spring."
Reply Obj. 5: The blessing of the water is not essential to Baptism,
but belongs to a certain solemnity, whereby the devotion of the
faithful is aroused, and the cunning of the devil hindered from
impeding the baptismal effect.
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