Whether the Church Observes a Suitable Rite in Baptizing?
Objection 1: It seems that the Church observes an unsuitable rite in
baptizing. For as Chrysostom (Chromatius, in Matth. 3:15) says: "The
waters of Baptism would never avail to purge the sins of them that
believe, had they not been hallowed by the touch of our Lord's body."
Now this took place at Christ's Baptism, which is commemorated in the
Feast of the Epiphany. Therefore solemn Baptism should be celebrated
at the Feast of the Epiphany rather than on the eves of Easter and
Whitsunday.
Obj. 2: Further, it seems that several matters should not be used in
the same sacrament. But water is used for washing in Baptism.
Therefore it is unfitting that the person baptized should be anointed
thrice with holy oil first on the breast, and then between the
shoulders, and a third time with chrism on the top of the head.
Obj. 3: Further, "in Christ Jesus . . . there is neither male nor
female" (Gal. 3:23) . . . "neither Barbarian nor Scythian" (Col.
3:11), nor, in like manner, any other such like distinctions. Much
less, therefore can a difference of clothing have any efficacy in the
Faith of Christ. It is consequently unfitting to bestow a white
garment on those who have been baptized.
Obj. 4: Further, Baptism can be celebrated without such like
ceremonies. Therefore it seems that those mentioned above are
superfluous; and consequently that they are unsuitably inserted by
the Church in the baptismal rite.
_On the contrary,_ The Church is ruled by the Holy Ghost, Who does
nothing inordinate.
_I answer that,_ In the sacrament of Baptism something is done which
is essential to the sacrament, and something which belongs to a
certain solemnity of the sacrament. Essential indeed, to the
sacrament are both the form which designates the principal cause of
the sacrament; and the minister who is the instrumental cause; and
the use of the matter, namely, washing with water, which designates
the principal sacramental effect. But all the other things which the
Church observes in the baptismal rite, belong rather to a certain
solemnity of the sacrament.
And these, indeed, are used in conjunction with the sacrament for
three reasons. First, in order to arouse the devotion of the
faithful, and their reverence for the sacrament. For if there were
nothing done but a mere washing with water, without any solemnity,
some might easily think it to be an ordinary washing.
Secondly, for the instruction of the faithful. Because simple and
unlettered folk need to be taught by some sensible signs, for
instance, pictures and the like. And in this way by means of the
sacramental ceremonies they are either instructed, or urged to seek
the signification of such like sensible signs. And consequently,
since, besides the principal sacramental effect, other things should
be known about Baptism, it was fitting that these also should be
represented by some outward signs.
Thirdly, because the power of the devil is restrained, by prayers,
blessings, and the like, from hindering the sacramental effect.
Reply Obj. 1: Christ was baptized on the Epiphany with the Baptism of
John, as stated above (Q. 39, A. 2), with which baptism, indeed, the
faithful are not baptized, rather are they baptized with Christ's
Baptism. This has its efficacy from the Passion of Christ, according
to Rom. 6:3: "We who are baptized in Christ Jesus, are baptized in
His death"; and in the Holy Ghost, according to John 3:5: "Unless a
man be born again of water and the Holy Ghost." Therefore it is that
solemn Baptism is held in the Church, both on Easter Eve, when we
commemorate our Lord's burial and resurrection; for which reason our
Lord gave His disciples the commandment concerning Baptism as related
by Matthew (28:19): and on Whitsun-eve, when the celebration of the
Feast of the Holy Ghost begins; for which reason the apostles are
said to have baptized three thousand on the very day of Pentecost
when they had received the Holy Ghost.
Reply Obj. 2: The use of water in Baptism is part of the substance of
the sacrament; but the use of oil or chrism is part of the solemnity.
For the candidate is first of all anointed with Holy oil on the
breast and between the shoulders, as "one who wrestles for God," to
use Ambrose's expression (De Sacram. i): thus are prize-fighters wont
to besmear themselves with oil. Or, as Innocent III says in a
decretal on the Holy Unction: "The candidate is anointed on the
breast, in order to receive the gift of the Holy Ghost, to cast off
error and ignorance, and to acknowledge the true faith, since 'the
just man liveth by faith'; while he is anointed between the
shoulders, that he may be clothed with the grace of the Holy Ghost,
lay aside indifference and sloth, and become active in good works; so
that the sacrament of faith may purify the thoughts of his heart, and
strengthen his shoulders for the burden of labor." But after Baptism,
as Rabanus says (De Sacram. iii), "he is forthwith anointed on the
head by the priest with Holy Chrism, who proceeds at once to offer up
a prayer that the neophyte may have a share in Christ's kingdom, and
be called a Christian after Christ." Or, as Ambrose says (De Sacram.
iii), his head is anointed, because "the senses of a wise man are in
his head" (Eccl 2:14): to wit, that he may "be ready to satisfy
everyone that asketh" him to give "a reason of his faith" (cf. 1 Pet.
3:15; Innocent III, Decretal on Holy Unction).
Reply Obj. 3: This white garment is given, not as though it were
unlawful for the neophyte to use others: but as a sign of the
glorious resurrection, unto which men are born again by Baptism; and
in order to designate the purity of life, to which he will be bound
after being baptized, according to Rom. 6:4: "That we may walk in
newness of life."
Reply Obj. 4: Although those things that belong to the solemnity of
a sacrament are not essential to it, yet are they not superfluous,
since they pertain to the sacrament's wellbeing, as stated above.
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