Whether the Baptism of Blood Is the Most Excellent of These?
Objection 1: It seems that the Baptism of Blood is not the most
excellent of these three. For the Baptism of Water impresses a
character; which the Baptism of Blood cannot do. Therefore the
Baptism of Blood is not more excellent than the Baptism of Water.
Obj. 2: Further, the Baptism of Blood is of no avail without the
Baptism of the Spirit, which is by charity; for it is written (1 Cor.
13:3): "If I should deliver my body to be burned, and have not
charity, it profiteth me nothing." But the Baptism of the Spirit
avails without the Baptism of Blood; for not only the martyrs are
saved. Therefore the Baptism of Blood is not the most excellent.
Obj. 3: Further, just as the Baptism of Water derives its efficacy
from Christ's Passion, to which, as stated above (A. 11), the Baptism
of Blood corresponds, so Christ's Passion derives its efficacy from
the Holy Ghost, according to Heb. 9:14: "The Blood of Christ, Who by
the Holy Ghost offered Himself unspotted unto God, shall cleanse our
conscience from dead works," etc. Therefore the Baptism of the Spirit
is more excellent than the Baptism of Blood. Therefore the Baptism of
Blood is not the most excellent.
_On the contrary,_ Augustine (Ad Fortunatum) speaking of the
comparison between Baptisms says: "The newly baptized confesses his
faith in the presence of the priest: the martyr in the presence of
the persecutor. The former is sprinkled with water, after he has
confessed; the latter with his blood. The former receives the Holy
Ghost by the imposition of the bishop's hands; the latter is made the
temple of the Holy Ghost."
_I answer that,_ As stated above (A. 11), the shedding of blood for
Christ's sake, and the inward operation of the Holy Ghost, are called
baptisms, in so far as they produce the effect of the Baptism of
Water. Now the Baptism of Water derives its efficacy from Christ's
Passion and from the Holy Ghost, as already stated (A. 11). These two
causes act in each of these three Baptisms; most excellently,
however, in the Baptism of Blood. For Christ's Passion acts in the
Baptism of Water by way of a figurative representation; in the
Baptism of the Spirit or of Repentance, by way of desire; but in the
Baptism of Blood, by way of imitating the (Divine) act. In like
manner, too, the power of the Holy Ghost acts in the Baptism of Water
through a certain hidden power; in the Baptism of Repentance by
moving the heart; but in the Baptism of Blood by the highest degree
of fervor of dilection and love, according to John 15:13: "Greater
love than this no man hath that a man lay down his life for his
friends."
Reply Obj. 1: A character is both reality and a sacrament. And we do
not say that the Baptism of Blood is more excellent, considering the
nature of a sacrament; but considering the sacramental effect.
Reply Obj. 2: The shedding of blood is not in the nature of a Baptism
if it be without charity. Hence it is clear that the Baptism of Blood
includes the Baptism of the Spirit, but not conversely. And from this
it is proved to be more perfect.
Reply Obj. 3: The Baptism owes its pre-eminence not only to Christ's
Passion, but also to the Holy Ghost, as stated above.
_______________________