Whether Three Kinds of Baptism Are Fittingly Described--viz. Baptism
of Water, of Blood, and of the Spirit?
Objection 1: It seems that the three kinds of Baptism are not
fittingly described as Baptism of Water, of Blood, and of the Spirit,
i.e. of the Holy Ghost. Because the Apostle says (Eph. 4:5): "One
Faith, one Baptism." Now there is but one Faith. Therefore there
should not be three Baptisms.
Obj. 2: Further, Baptism is a sacrament, as we have made clear above
(Q. 65, A. 1). Now none but Baptism of Water is a sacrament.
Therefore we should not reckon two other Baptisms.
Obj. 3: Further, Damascene (De Fide Orth. iv) distinguishes several
other kinds of Baptism. Therefore we should admit more than three
Baptisms.
_On the contrary,_ on Heb. 6:2, "Of the doctrine of Baptisms," the
gloss says: "He uses the plural, because there is Baptism of Water,
of Repentance, and of Blood."
_I answer that,_ As stated above (Q. 62, A. 5), Baptism of Water has
its efficacy from Christ's Passion, to which a man is conformed by
Baptism, and also from the Holy Ghost, as first cause. Now although
the effect depends on the first cause, the cause far surpasses the
effect, nor does it depend on it. Consequently, a man may, without
Baptism of Water, receive the sacramental effect from Christ's
Passion, in so far as he is conformed to Christ by suffering for Him.
Hence it is written (Apoc. 7:14): "These are they who are come out of
great tribulation, and have washed their robes and have made them
white in the blood of the Lamb." In like manner a man receives the
effect of Baptism by the power of the Holy Ghost, not only without
Baptism of Water, but also without Baptism of Blood: forasmuch as his
heart is moved by the Holy Ghost to believe in and love God and to
repent of his sins: wherefore this is also called Baptism of
Repentance. Of this it is written (Isa. 4:4): "If the Lord shall wash
away the filth of the daughters of Zion, and shall wash away the
blood of Jerusalem out of the midst thereof, by the spirit of
judgment, and by the spirit of burning." Thus, therefore, each of
these other Baptisms is called Baptism, forasmuch as it takes the
place of Baptism. Wherefore Augustine says (De Unico Baptismo
Parvulorum iv): "The Blessed Cyprian argues with considerable reason
from the thief to whom, though not baptized, it was said: 'Today
shalt thou be with Me in Paradise' that suffering can take the place
of Baptism. Having weighed this in my mind again and again, I
perceive that not only can suffering for the name of Christ supply
for what was lacking in Baptism, but even faith and conversion of
heart, if perchance on account of the stress of the times the
celebration of the mystery of Baptism is not practicable."
Reply Obj. 1: The other two Baptisms are included in the Baptism of
Water, which derives its efficacy, both from Christ's Passion and
from the Holy Ghost. Consequently for this reason the unity of
Baptism is not destroyed.
Reply Obj. 2: As stated above (Q. 60, A. 1), a sacrament is a kind
of sign. The other two, however, are like the Baptism of Water, not,
indeed, in the nature of sign, but in the baptismal effect.
Consequently they are not sacraments.
Reply Obj. 3: Damascene enumerates certain figurative Baptisms. For
instance, "the Deluge" was a figure of our Baptism, in respect of the
salvation of the faithful in the Church; since then "a few . . .
souls were saved in the ark [Vulg.: 'by water']," according to 1 Pet.
3:20. He also mentions "the crossing of the Red Sea": which was a
figure of our Baptism, in respect of our delivery from the bondage of
sin; hence the Apostle says (1 Cor. 10:2) that "all . . . were
baptized in the cloud and in the sea." And again he mentions "the
various washings which were customary under the Old Law," which were
figures of our Baptism, as to the cleansing from sins: also "the
Baptism of John," which prepared the way for our Baptism.
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