Whether Baptism May Be Reiterated?
Objection 1: It seems that Baptism may be reiterated. For Baptism was
instituted, seemingly, in order to wash away sins. But sins are
reiterated. Therefore much more should Baptism be reiterated: because
Christ's mercy surpasses man's guilt.
Obj. 2: Further, John the Baptist received special commendation from
Christ, Who said of him (Matt. 11:11): "There hath not risen among
them that are born of women, a greater than John the Baptist." But
those whom John had baptized were baptized again, according to Acts
19:1-7, where it is stated that Paul rebaptized those who had
received the Baptism of John. Much more, therefore, should those be
rebaptized, who have been baptized by heretics or sinners.
Obj. 3: Further, it was decreed in the Council of Nicaea (Can. xix)
that if "any of the Paulianists or Cataphrygians should be converted
to the Catholic Church, they were to be baptized": and this seemingly
should be said in regard to other heretics. Therefore those whom the
heretics have baptized, should be baptized again.
Obj. 4: Further, Baptism is necessary for salvation. But sometimes
there is a doubt about the baptism of those who really have been
baptized. Therefore it seems that they should be baptized again.
Obj. 5: Further, the Eucharist is a more perfect sacrament than
Baptism, as stated above (Q. 65, A. 3). But the sacrament of the
Eucharist is reiterated. Much more reason, therefore, is there for
Baptism to be reiterated.
_On the contrary,_ It is written, (Eph. 4:5): "One faith, one Baptism."
_I answer that,_ Baptism cannot be reiterated.
First, because Baptism is a spiritual regeneration; inasmuch as a man
dies to the old life, and begins to lead the new life. Whence it is
written (John 3:5): "Unless a man be born again of water and the Holy
Ghost, He cannot see [Vulg.: 'enter into'] the kingdom of God." Now
one man can be begotten but once. Wherefore Baptism cannot be
reiterated, just as neither can carnal generation. Hence Augustine
says on John 3:4: "'Can he enter a second time into his mother's womb
and be born again': So thou," says he, "must understand the birth of
the Spirit, as Nicodemus understood the birth of the flesh . . . . As
there is no return to the womb, so neither is there to Baptism."
Secondly, because "we are baptized in Christ's death," by which we
die unto sin and rise again unto "newness of life" (cf. Rom. 6:3, 4).
Now "Christ died" but "once" (Rom. 6:10). Wherefore neither should
Baptism be reiterated. For this reason (Heb. 6:6) is it said against
some who wished to be baptized again: "Crucifying again to themselves
the Son of God"; on which the gloss observes: "Christ's one death
hallowed the one Baptism."
Thirdly, because Baptism imprints a character, which is indelible,
and is conferred with a certain consecration. Wherefore, just as
other consecrations are not reiterated in the Church, so neither is
Baptism. This is the view expressed by Augustine, who says (Contra
Epist. Parmen. ii) that "the military character is not renewed": and
that "the sacrament of Christ is not less enduring than this bodily
mark, since we see that not even apostates are deprived of Baptism,
since when they repent and return they are not baptized anew."
Fourthly, because Baptism is conferred principally as a remedy
against original sin. Wherefore, just as original sin is not renewed,
so neither is Baptism reiterated, for as it is written (Rom. 5:18),
"as by the offense of one, unto all men to condemnation, so also by
the justice of one, unto all men to justification of life."
Reply Obj. 1: Baptism derives its efficacy from Christ's Passion, as
stated above (A. 2, ad 1). Wherefore, just as subsequent sins do not
cancel the virtue of Christ's Passion, so neither do they cancel
Baptism, so as to call for its repetition. On the other hand the sin
which hindered the effect of Baptism is blotted out on being
submitted to Penance.
Reply Obj. 2: As Augustine says on John 1:33: "'And I knew Him not':
Behold; after John had baptized, Baptism was administered; after a
murderer has baptized, it is not administered: because John gave his
own Baptism; the murderer, Christ's; for that sacrament is so sacred,
that not even a murderer's administration contaminates it."
Reply Obj. 3: The Paulianists and Cataphrygians used not to baptize
in the name of the Trinity. Wherefore Gregory, writing to the Bishop
Quiricus, says: "Those heretics who are not baptized in the name of
the Trinity, such as the Bonosians and Cataphrygians" (who were of
the same mind as the Paulianists), "since the former believe not that
Christ is God" (holding Him to be a mere man), "while the latter,"
i.e. the Cataphrygians, "are so perverse as to deem a mere man," viz.
Montanus, "to be the Holy Ghost: all these are baptized when they
come to holy Church, for the baptism which they received while in
that state of error was no Baptism at all, not being conferred in the
name of the Trinity." On the other hand, as set down in De Eccles.
Dogm. xxii: "Those heretics who have been baptized in the confession
of the name of the Trinity are to be received as already baptized
when they come to the Catholic Faith."
Reply Obj. 4: According to the Decretal of Alexander III: "Those
about whose Baptism there is a doubt are to be baptized with these
words prefixed to the form: 'If thou art baptized, I do not rebaptize
thee; but if thou art not baptized, I baptize thee,' etc.: for that
does not appear to be repeated, which is not known to have been done."
Reply Obj. 5: Both sacraments, viz. Baptism and the Eucharist, are a
representation of our Lord's death and Passion, but not in the same
way. For Baptism is a commemoration of Christ's death in so far as
man dies with Christ, that he may be born again into a new life. But
the Eucharist is a commemoration of Christ's death, in so far as the
suffering Christ Himself is offered to us as the Paschal banquet,
according to 1 Cor. 5:7, 8: "Christ our pasch is sacrificed;
therefore let us feast." And forasmuch as man is born once, whereas
he eats many times, so is Baptism given once, but the Eucharist
frequently.
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