Whether Immersion in Water Is Necessary for Baptism?
Objection 1: It seems that immersion in water is necessary for
Baptism. Because it is written (Eph. 4:5): "One faith, one baptism."
But in many parts of the world the ordinary way of baptizing is by
immersion. Therefore it seems that there can be no Baptism without
immersion.
Obj. 2: Further, 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 into death." But this is done by
immersion: for Chrysostom says on John 3:5: "Unless a man be born
again of water and the Holy Ghost," 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."
Therefore it seems that immersion is essential to Baptism.
Obj. 3: Further, if Baptism is valid without total immersion of the
body, it would follow that it would be equally sufficient to pour
water over any part of the body. But this seems unreasonable; since
original sin, to remedy which is the principal purpose of Baptism, is
not in only one part of the body. Therefore it seems that immersion
is necessary for Baptism, and that mere sprinkling is not enough.
_On the contrary,_ It is written (Heb. 10:22): "Let us draw near with
a true heart in fulness of faith, having our hearts sprinkled from an
evil conscience, and our bodies washed with clean water."
_I answer that,_ In the sacrament of Baptism water is put to the use
of a washing of the body, whereby to signify the inward washing away
of sins. Now washing may be done with water not only by immersion,
but also by sprinkling or pouring. And, therefore, although it is
safer to baptize by immersion, because this is the more ordinary
fashion, yet Baptism can be conferred by sprinkling or also by
pouring, according to Ezech. 36:25: "I will pour upon you clean
water," as also the Blessed Lawrence is related to have baptized. And
this especially in cases of urgency: either because there is a great
number to be baptized, as was clearly the case in Acts 2 and 4, where
we read that on one day three thousand believed, and on another five
thousand: or through there being but a small supply of water, or
through feebleness of the minister, who cannot hold up the candidate
for Baptism; or through feebleness of the candidate, whose life might
be endangered by immersion. We must therefore conclude that immersion
is not necessary for Baptism.
Reply Obj. 1: What is accidental to a thing does not diversify its
essence. Now bodily washing with water is essential to Baptism:
wherefore Baptism is called a "laver," according to Eph. 5:26:
"Cleansing it by the laver of water in the word of life." But that
the washing be done this or that way, is accidental to Baptism. And
consequently such diversity does not destroy the oneness of Baptism.
Reply Obj. 2: Christ's burial is more clearly represented by
immersion: wherefore this manner of baptizing is more frequently in
use and more commendable. Yet in the other ways of baptizing it is
represented after a fashion, albeit not so clearly; for no matter how
the washing is done, the body of a man, or some part thereof, is put
under water, just as Christ's body was put under the earth.
Reply Obj. 3: The principal part of the body, especially in relation
to the exterior members, is the head, wherein all the senses, both
interior and exterior, flourish. And therefore, if the whole body
cannot be covered with water, because of the scarcity of water, or
because of some other reason, it is necessary to pour water over the
head, in which the principle of animal life is made manifest.
And although original sin is transmitted through the members that
serve for procreation, yet those members are not to be sprinkled in
preference to the head, because by Baptism the transmission of
original sin to the offspring by the act of procreation is not
deleted, but the soul is freed from the stain and debt of sin which
it has contracted. Consequently that part of the body should be
washed in preference, in which the works of the soul are made
manifest.
Nevertheless in the Old Law the remedy against original sin was
affixed to the member of procreation; because He through Whom
original sin was to be removed, was yet to be born of the seed of
Abraham, whose faith was signified by circumcision according to Rom.
4:11.
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