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Objection 1: It seems that Baptism is not the mere washing. For
the washing of the body is something transitory: but Baptism is
something permanent. Therefore Baptism is not the mere washing; but
rather is it "the regeneration, the seal, the safeguarding, the
enlightenment," as Damascene says (De Fide Orth. iv).
Objection 2: Further, Hugh of St. Victor says (De Sacram.
ii) that "Baptism is water sanctified by God's word for the
blotting out of sins." But the washing itself is not water, but a
certain use of water.
Objection 3: Further, Augustine says (Tract. lxxx super
Joan.): "The word is added to the element, and this becomes a
sacrament." Now, the element is the water. Therefore Baptism is
the water and not the washing.
On the contrary, It is written (Ecclus. 34:30): "He that
washeth himself [baptizatur] after touching the dead, if he touch him
again, what does his washing avail?" It seems, therefore, that
Baptism is the washing or bathing.
I answer that, In the sacrament of Baptism, three things may be
considered: namely, that which is "sacrament only"; that which is
"reality and sacrament"; and that which is "reality only." That
which is sacrament only, is something visible and outward; the sign,
namely, of the inward effect: for such is the very nature of a
sacrament. And this outward something that can be perceived by the
sense is both the water itself and its use, which is the washing.
Hence some have thought that the water itself is the sacrament: which
seems to be the meaning of the passage quoted from Hugh of St.
Victor. For in the general definition of a sacrament he says that it
is "a material element": and in defining Baptism he says it is
"water."
But this is not true. For since the sacraments of the New Law
effect a certain sanctification, there the sacrament is completed where
the sanctification is completed. Now, the sanctification is not
completed in water; but a certain sanctifying instrumental virtue, not
permanent but transient, passes from the water, in which it is, into
man who is the subject of true sanctification. Consequently the
sacrament is not completed in the very water, but in applying the water
to man, i.e. in the washing. Hence the Master (iv, 3) says
that "Baptism is the outward washing of the body done together with
the prescribed form of words."
The Baptismal character is both reality and sacrament: because it is
something real signified by the outward washing; and a sacramental sign
of the inward justification: and this last is the reality only, in
this sacrament---namely, the reality signified and not signifying.
Reply to Objection 1: That which is both sacrament and
reality---i.e. the character---and that which is reality
only---i.e. the inward justification---remain: the character
remains and is indelible, as stated above (Question 63, Article
5); the justification remains, but can be lost. Consequently
Damascene defined Baptism, not as to that which is done outwardly,
and is the sacrament only; but as to that which is inward. Hence he
sets down two things as pertaining to the character---namely,
"seal" and "safeguarding"; inasmuch as the character which is
called a seal, so far as itself is concerned, safeguards the soul in
good. He also sets down two things as pertaining to the ultimate
reality of the sacrament---namely, "regeneration" which refers to
the fact that man by being baptized begins the new life of
righteousness; and "enlightenment," which refers especially to
faith, by which man receives spiritual life, according to Habac 2
(Heb. 10:38; cf. Habac 2:4): "But (My) just man
liveth by faith"; and Baptism is a sort of protestation of faith;
whence it is called the "Sacrament of Faith." Likewise Dionysius
defined Baptism by its relation to the other sacraments, saying
(Eccl. Hier. ii) that it is "the principle that forms the habits
of the soul for the reception of those most holy words and
sacraments"; and again by its relation to heavenly glory, which is
the universal end of all the sacraments, when he adds, "preparing the
way for us, whereby we mount to the repose of the heavenly kingdom";
and again as to the beginning of spiritual life, when he adds, "the
conferring of our most sacred and Godlike regeneration."
Reply to Objection 2: As already stated, the opinion of Hugh of
St. Victor on this question is not to be followed. Nevertheless the
saying that "Baptism is water" may be verified in so far as water is
the material principle of Baptism: and thus there would be "causal
predication."
Reply to Objection 3: When the words are added, the element
becomes a sacrament, not in the element itself, but in man, to whom
the element is applied, by being used in washing him. Indeed, this
is signified by those very words which are added to the element, when
we say: "I baptize thee," etc.
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