Whether Trine Immersion Is Essential to Baptism?
Objection 1: It seems that trine immersion is essential to Baptism.
For Augustine says in a sermon on the Symbol, addressed to the
Neophytes: "Rightly were you dipped three times, since you were
baptized in the name of the Trinity. Rightly were you dipped three
times, because you were baptized in the name of Jesus Christ, Who on
the third day rose again from the dead. For that thrice repeated
immersion reproduces the burial of the Lord by which you were buried
with Christ in Baptism." Now both seem to be essential to Baptism,
namely, that in Baptism the Trinity of Persons should be signified,
and that we should be conformed to Christ's burial. Therefore it
seems that trine immersion is essential to Baptism.
Obj. 2: Further, the sacraments derive their efficacy from Christ's
mandate. But trine immersion was commanded by Christ: for Pope
Pelagius II wrote to Bishop Gaudentius: "The Gospel precept given by
our Lord God Himself, our Saviour Jesus Christ, admonishes us to
confer the sacrament of Baptism to each one in the name of the
Trinity and also with trine immersion." Therefore, just as it is
essential to Baptism to call on the name of the Trinity, so is it
essential to baptize by trine immersion.
Obj. 3: Further, if trine immersion be not essential to Baptism, it
follows that the sacrament of Baptism is conferred at the first
immersion; so that if a second or third immersion be added, it seems
that Baptism is conferred a second or third time, which is absurd.
Therefore one immersion does not suffice for the sacrament of
Baptism, and trine immersion is essential thereto.
_On the contrary,_ Gregory wrote to the Bishop Leander: "It cannot be
in any way reprehensible to baptize an infant with either a trine or
a single immersion: since the Trinity can be represented in the three
immersions, and the unity of the Godhead in one immersion."
I answer that As stated above (A. 7, ad 1), washing with water is of
itself required for Baptism, being essential to the sacrament:
whereas the mode of washing is accidental to the sacrament.
Consequently, as Gregory in the words above quoted explains, both
single and trine immersion are lawful considered in themselves; since
one immersion signifies the oneness of Christ's death and of the
Godhead; while trine immersion signifies the three days of Christ's
burial, and also the Trinity of Persons.
But for various reasons, according as the Church has ordained, one
mode has been in practice, at one time, the other at another time.
For since from the very earliest days of the Church some have had
false notions concerning the Trinity, holding that Christ is a mere
man, and that He is not called the "Son of God" or "God" except by
reason of His merit, which was chiefly in His death; for this reason
they did not baptize in the name of the Trinity, but in memory of
Christ's death, and with one immersion. And this was condemned in the
early Church. Wherefore in the Apostolic Canons (xlix) we read: "If
any priest or bishop confer baptism not with the trine immersion in
the one administration, but with one immersion, which baptism is said
to be conferred by some in the death of the Lord, let him be
deposed": for our Lord did not say, "Baptize ye in My death," but "In
the name of the Father and of the Son, and of the Holy Ghost."
Later on, however, there arose the error of certain schismatics and
heretics who rebaptized: as Augustine (Super. Joan., cf. De Haeres.
lxix) relates of the Donatists. Wherefore, in detestation of their
error, only one immersion was ordered to be made, by the (fourth)
council of Toledo, in the acts of which we read: "In order to avoid
the scandal of schism or the practice of heretical teaching let us
hold to the single baptismal immersion."
But now that this motive has ceased, trine immersion is universally
observed in Baptism: and consequently anyone baptizing otherwise
would sin gravely, through not following the ritual of the Church. It
would, however, be valid Baptism.
Reply Obj. 1: The Trinity acts as principal agent in Baptism. Now the
likeness of the agent enters into the effect, in regard to the form
and not in regard to the matter. Wherefore the Trinity is signified
in Baptism by the words of the form. Nor is it essential for the
Trinity to be signified by the manner in which the matter is used;
although this is done to make the signification clearer.
In like manner Christ's death is sufficiently represented in the one
immersion. And the three days of His burial were not necessary for
our salvation, because even if He had been buried or dead for one
day, this would have been enough to consummate our redemption: yet
those three days were ordained unto the manifestation of the reality
of His death, as stated above (Q. 53, A. 2). It is therefore clear
that neither on the part of the Trinity, nor on the part of Christ's
Passion, is the trine immersion essential to the sacrament.
Reply Obj. 2: Pope Pelagius understood the trine immersion to be
ordained by Christ in its equivalent; in the sense that Christ
commanded Baptism to be conferred "in the name of the Father, and of
the Son, and of the Holy Ghost." Nor can we argue from the form to
the use of the matter, as stated above (ad 1).
Reply Obj. 3: As stated above (Q. 64, A. 8), the intention is
essential to Baptism. Consequently, one Baptism results from the
intention of the Church's minister, who intends to confer one Baptism
by a trine immersion. Wherefore Jerome says on Eph. 4:5, 6: "Though
the Baptism," i.e. the immersion, "be thrice repeated, on account of
the mystery of the Trinity, yet it is reputed as one Baptism."
If, however, the intention were to confer one Baptism at each
immersion together with the repetition of the words of the form, it
would be a sin, in itself, because it would be a repetition of
Baptism.
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