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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.
Objection 2: Further, Baptism is a sacrament, as we have made
clear above (Question 65, Article 1). Now none but Baptism of
Water is a sacrament. Therefore we should not reckon two other
Baptisms.
Objection 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 (Question 62, Article 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 (Is. 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 to Objection 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 to Objection 2: As stated above (Question 60, Article
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 to Objection 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," according to
1 Pt. 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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