Part IV (Tertia Pars) Part 119 (1/2)

(11) Whether anyone should be baptized in the mother's womb?

(12) Whether madmen and imbeciles should be baptized?

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FIRST ARTICLE [III, Q. 68, Art. 1]

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 inst.i.tuted princ.i.p.ally 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 G.o.d.” 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 circ.u.mcision was the ”seal,” as the Apostle calls it (Rom. 4:11): whereas before circ.u.mcision was inst.i.tuted, 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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SECOND ARTICLE [III, Q. 68, Art. 2]

Whether a Man Can Be Saved Without Baptism?

Objection 1: It seems that no man can be saved without Baptism. For our Lord said (John 3:5): ”Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of G.o.d.” But those alone are saved who enter G.o.d's kingdom. Therefore none can be saved without Baptism, by which a man is born again of water and the Holy Ghost.

Obj. 2: Further, in the book De Eccl. Dogm. xli, it is written: ”We believe that no catechumen, though he die in his good works, will have eternal life, except he suffer martyrdom, which contains all the sacramental virtue of Baptism.” But if it were possible for anyone to be saved without Baptism, this would be the case specially with catechumens who are credited with good works, for they seem to have the ”faith that worketh by charity” (Gal. 5:6). Therefore it seems that none can be saved without Baptism.

Obj. 3: Further, as stated above (A. 1; Q. 65, A. 4), the sacrament of Baptism is necessary for salvation. Now that is necessary ”without which something cannot be” (Metaph. v). Therefore it seems that none can obtain salvation without Baptism.

_On the contrary,_ Augustine says (Super Levit. lx.x.xiv) that ”some have received the invisible sanctification without visible sacraments, and to their profit; but though it is possible to have the visible sanctification, consisting in a visible sacrament, without the invisible sanctification, it will be to no profit.”

Since, therefore, the sacrament of Baptism pertains to the visible sanctification, it seems that a man can obtain salvation without the sacrament of Baptism, by means of the invisible sanctification.

_I answer that,_ The sacrament of Baptism may be wanting to someone in two ways. First, both in reality and in desire; as is the case with those who neither are baptized, nor wished to be baptized: which clearly indicates contempt of the sacrament, in regard to those who have the use of the free-will. Consequently those to whom Baptism is wanting thus, cannot obtain salvation: since neither sacramentally nor mentally are they incorporated in Christ, through Whom alone can salvation be obtained.

Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of ”faith that worketh by charity,” whereby G.o.d, Whose power is not tied to visible sacraments, sanctifies man inwardly.

Hence Ambrose says of Valentinian, who died while yet a catechumen: ”I lost him whom I was to regenerate: but he did not lose the grace he prayed for.”

Reply Obj. 1: As it is written (1 Kings 16:7), ”man seeth those things that appear, but the Lord beholdeth the heart.” Now a man who desires to be ”born again of water and the Holy Ghost” by Baptism, is regenerated in heart though not in body. Thus the Apostle says (Rom.

2:29) that ”the circ.u.mcision is that of the heart, in the spirit, not in the letter; whose praise is not of men but of G.o.d.”

Reply Obj. 2: No man obtains eternal life unless he be free from all guilt and debt of punishment. Now this plenary absolution is given when a man receives Baptism, or suffers martyrdom: for which reason is it stated that martyrdom ”contains all the sacramental virtue of Baptism,” i.e. as to the full deliverance from guilt and punishment.

Suppose, therefore, a catechumen to have the desire for Baptism (else he could not be said to die in his good works, which cannot be without ”faith that worketh by charity”), such a one, were he to die, would not forthwith come to eternal life, but would suffer punishment for his past sins, ”but he himself shall be saved, yet so as by fire”

as is stated 1 Cor. 3:15.

Reply Obj. 3: The sacrament of Baptism is said to be necessary for salvation in so far as man cannot be saved without, at least, Baptism of desire; ”which, with G.o.d, counts for the deed” (Augustine, Enarr.

in Ps. 57).