Whether All Are Bound to Receive Baptism?
Objection 1: It seems that not all are bound to receive Baptism. For
Christ did not narrow man's road to salvation. But before Christ's
coming men could be saved without Baptism: therefore also after
Christ's coming.
Obj. 2: Further, Baptism seems to have been instituted principally as
a remedy for original sin. Now, since a man who is baptized is
without original sin, it seems that he cannot transmit it to his
children. Therefore it seems that the children of those who have been
baptized, should not themselves be baptized.
Obj. 3: Further, Baptism is given in order that a man may, through
grace, be cleansed from sin. But those who are sanctified in the
womb, obtain this without Baptism. Therefore they are not bound to
receive Baptism.
_On the contrary,_ It is written (John 3:5): "Unless a man be born
again of water and the Holy Ghost, he cannot enter into the kingdom
of God." Again it is stated in De Eccl. Dogm. xli, that "we believe
the way of salvation to be open to those only who are baptized."
_I answer that,_ Men are bound to that without which they cannot
obtain salvation. Now it is manifest that no one can obtain salvation
but through Christ; wherefore the Apostle says (Rom. 5:18): "As by
the offense of one unto all men unto condemnation; so also by the
justice of one, unto all men unto justification of life." But for
this end is Baptism conferred on a man, that being regenerated
thereby, he may be incorporated in Christ, by becoming His member:
wherefore it is written (Gal. 3:27): "As many of you as have been
baptized in Christ, have put on Christ." Consequently it is manifest
that all are bound to be baptized: and that without Baptism there is
no salvation for men.
Reply Obj. 1: At no time, not even before the coming of Christ, could
men be saved unless they became members of Christ: because, as it is
written (Acts 4:12), "there is no other name under heaven given to
men, whereby we must be saved." But before Christ's coming, men were
incorporated in Christ by faith in His future coming: of which faith
circumcision was the "seal," as the Apostle calls it (Rom. 4:11):
whereas before circumcision was instituted, men were incorporated in
Christ by "faith alone," as Gregory says (Moral. iv), together with
the offering of sacrifices, by means of which the Fathers of old made
profession of their faith. Again, since Christ's coming, men are
incorporated in Christ by faith; according to Eph. 3:17: "That Christ
may dwell by faith in your hearts." But faith in a thing already
present is manifested by a sign different from that by which it was
manifested when that thing was yet in the future: just as we use
other parts of the verb, to signify the present, the past, and the
future. Consequently although the sacrament itself of Baptism was not
always necessary for salvation, yet faith, of which Baptism is the
sacrament, was always necessary.
Reply Obj. 2: As we have stated in the I-II, Q. 81, A. 3, ad 2, those
who are baptized are renewed in spirit by Baptism, while their body
remains subject to the oldness of sin, according to Rom. 8:10: "The
body, indeed, is dead because of sin, but the spirit liveth because
of justification." Wherefore Augustine (Contra Julian. vi) proves
that "not everything that is in man is baptized." Now it is manifest
that in carnal generation man does not beget in respect of his soul,
but in respect of his body. Consequently the children of those who
are baptized are born with original sin; wherefore they need to be
baptized.
Reply Obj. 3: Those who are sanctified in the womb, receive indeed
grace which cleanses them from original sin, but they do not
therefore receive the character, by which they are conformed to
Christ. Consequently, if any were to be sanctified in the womb now,
they would need to be baptized, in order to be conformed to Christ's
other members by receiving the character.
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