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Objection 1: It seems that Baptism may be reiterated. For
Baptism was instituted, seemingly, in order to wash away sins. But
sins are reiterated. Therefore much more should Baptism be
reiterated: because Christ's mercy surpasses man's guilt.
Objection 2: Further, John the Baptist received special
commendation from Christ, Who said of him (Mt. 11:11):
"There hath not risen among them that are born of women, a greater
than John the Baptist." But those whom John had baptized were
baptized again, according to Acts 19:1-7, where it is stated
that Paul rebaptized those who had received the Baptism of John.
Much more, therefore, should those be rebaptized, who have been
baptized by heretics or sinners.
Objection 3: Further, it was decreed in the Council of Nicaea
(Can. xix) that if "any of the Paulianists or Cataphrygians
should be converted to the Catholic Church, they were to be
baptized": and this seemingly should be said in regard to other
heretics. Therefore those whom the heretics have baptized, should be
baptized again.
Objection 4: Further, Baptism is necessary for salvation. But
sometimes there is a doubt about the baptism of those who really have
been baptized. Therefore it seems that they should be baptized again.
Objection 5: Further, the Eucharist is a more perfect sacrament
than Baptism, as stated above (Question 65, Article 3). But
the sacrament of the Eucharist is reiterated. Much more reason,
therefore, is there for Baptism to be reiterated.
On the contrary, It is written, (Eph. 4:5): "One faith,
one Baptism."
I answer that, Baptism cannot be reiterated.
First, because Baptism is a spiritual regeneration; inasmuch as a
man dies to the old life, and begins to lead the new life. Whence it
is written (Jn. 3:5): "Unless a man be born again of water and
the Holy Ghost, He cannot see the kingdom of God." Now one man
can be begotten but once. Wherefore Baptism cannot be reiterated,
just as neither can carnal generation. Hence Augustine says on Jn.
3:4: "'Can he enter a second time into his mother's womb and be
born again': So thou," says he, "must understand the birth of the
Spirit, as Nicodemus understood the birth of the flesh . . . .
As there is no return to the womb, so neither is there to Baptism."
Secondly, because "we are baptized in Christ's death," by which
we die unto sin and rise again unto "newness of life" (cf. Rm.
6:3,4). Now "Christ died" but "once" (Rm. 6:10).
Wherefore neither should Baptism be reiterated. For this reason
(Heb. 6:6) is it said against some who wished to be baptized
again: "Crucifying again to themselves the Son of God"; on which
the gloss observes: "Christ's one death hallowed the one
Baptism."
Thirdly, because Baptism imprints a character, which is indelible,
and is conferred with a certain consecration. Wherefore, just as
other consecrations are not reiterated in the Church, so neither is
Baptism. This is the view expressed by Augustine, who says
(Contra Epist. Parmen. ii) that "the military character is not
renewed": and that "the sacrament of Christ is not less enduring
than this bodily mark, since we see that not even apostates are
deprived of Baptism, since when they repent and return they are not
baptized anew."
Fourthly, because Baptism is conferred principally as a remedy
against original sin. Wherefore, just as original sin is not
renewed, so neither is Baptism reiterated, for as it is written
(Rm. 5:18), "as by the offense of one, unto all men to
condemnation, so also by the justice of one, unto all men to
justification of life."
Reply to Objection 1: Baptism derives its efficacy from Christ's
Passion, as stated above (Article 2, ad 1). Wherefore, just
as subsequent sins do not cancel the virtue of Christ's Passion, so
neither do they cancel Baptism, so as to call for its repetition. on
the other hand the sin which hindered the effect of Baptism is blotted
out on being submitted to Penance.
Reply to Objection 2: As Augustine says on Jn. 1:33:
"'And I knew Him not': Behold; after John had baptized,
Baptism was administered; after a murderer has baptized, it is not
administered: because John gave his own Baptism; the murderer,
Christ's; for that sacrament is so sacred, that not even a
murderer's administration contaminates it."
Reply to Objection 3: The Paulianists and Cataphrygians used not
to baptize in the name of the Trinity. Wherefore Gregory, writing
to the Bishop Quiricus, says: "Those heretics who are not baptized
in the name of the Trinity, such as the Bonosians and
Cataphrygians" (who were of the same mind as the Paulianists),
"since the former believe not that Christ is God" (holding Him to
be a mere man), "while the latter," i.e. the Cataphrygians,
"are so perverse as to deem a mere man," viz. Montanus, "to be
the Holy Ghost: all these are baptized when they come to holy
Church, for the baptism which they received while in that state of
error was no Baptism at all, not being conferred in the name of the
Trinity." On the other hand, as set down in De Eccles. Dogm.
xxii: "Those heretics who have been baptized in the confession of the
name of the Trinity are to be received as already baptized when they
come to the Catholic Faith."
Reply to Objection 4: According to the Decretal of Alexander
III: "Those about whose Baptism there is a doubt are to be
baptized with these words prefixed to the form: 'If thou art
baptized, I do not rebaptize thee; but if thou art not baptized, I
baptize thee,' etc.: for that does not appear to be repeated, which
is not known to have been done."
Reply to Objection 5: Both sacraments, viz. Baptism and the
Eucharist, are a representation of our Lord's death and Passion,
but not in the same way. For Baptism is a commemoration of Christ's
death in so far as man dies with Christ, that he may be born again
into a new life. But the Eucharist is a commemoration of Christ's
death, in so far as the suffering Christ Himself is offered to us as
the Paschal banquet, according to 1 Cor. 5:7,8: "Christ our
pasch is sacrificed; therefore let us feast." And forasmuch as man
is born once, whereas he eats many times, so is Baptism given once,
but the Eucharist frequently.
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