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Objection 1: It seems that the Church observes an unsuitable rite
in baptizing. For as Chrysostom (Chromatius, in Matth.
3:15) says: "The waters of Baptism would never avail to purge
the sins of them that believe, had they not been hallowed by the touch
of our Lord's body." Now this took place at Christ's Baptism,
which is commemorated in the Feast of the Epiphany. Therefore solemn
Baptism should be celebrated at the Feast of the Epiphany rather than
on the eves of Easter and Whitsunday.
Objection 2: Further, it seems that several matters should not be
used in the same sacrament. But water is used for washing in
Baptism. Therefore it is unfitting that the person baptized should be
anointed thrice with holy oil first on the breast, and then between the
shoulders, and a third time with chrism on the top of the head.
Objection 3: Further, "in Christ Jesus . . . there is neither
male nor female" (Gal. 3:23) . . . "neither Barbarian nor
Scythian" (Col. 3:11), nor, in like manner, any other such
like distinctions. Much less, therefore can a difference of clothing
have any efficacy in the Faith of Christ. It is consequently
unfitting to bestow a white garment on those who have been baptized.
Objection 4: Further, Baptism can be celebrated without such like
ceremonies. Therefore it seems that those mentioned above are
superfluous; and consequently that they are unsuitably inserted by the
Church in the baptismal rite.
On the contrary, The Church is ruled by the Holy Ghost, Who does
nothing inordinate.
I answer that, In the sacrament of Baptism something is done which
is essential to the sacrament, and something which belongs to a certain
solemnity of the sacrament. Essential indeed, to the sacrament are
both the form which designates the principal cause of the sacrament;
and the minister who is the instrumental cause; and the use of the
matter, namely, washing with water, which designates the principal
sacramental effect. But all the other things which the Church
observes in the baptismal rite, belong rather to a certain solemnity of
the sacrament.
And these, indeed, are used in conjunction with the sacrament for
three reasons. First, in order to arouse the devotion of the
faithful, and their reverence for the sacrament. For if there were
nothing done but a mere washing with water, without any solemnity,
some might easily think it to be an ordinary washing.
Secondly, for the instruction of the faithful. Because simple and
unlettered folk need to be taught by some sensible signs, for
instance, pictures and the like. And in this way by means of the
sacramental ceremonies they are either instructed, or urged to seek the
signification of such like sensible signs. And consequently, since,
besides the principal sacramental effect, other things should be known
about Baptism, it was fitting that these also should be represented by
some outward signs.
Thirdly, because the power of the devil is restrained, by prayers,
blessings, and the like, from hindering the sacramental effect.
Reply to Objection 1: Christ was baptized on the Epiphany with the
Baptism of John, as stated above (Question 39, Article 2),
with which baptism, indeed, the faithful are not baptized, rather are
they baptized with Christ's Baptism. This has its efficacy from the
Passion of Christ, according to Rm. 6:3: "We who are baptized
in Christ Jesus, are baptized in His death"; and in the Holy
Ghost, according to Jn. 3:5: "Unless a man be born again of
water and the Holy Ghost." Therefore it is that solemn Baptism is
held in the Church, both on Easter Eve, when we commemorate our
Lord's burial and resurrection; for which reason our Lord gave His
disciples the commandment concerning Baptism as related by Matthew
(28:19): and on Whitsun-eve, when the celebration of the
Feast of the Holy Ghost begins; for which reason the apostles are
said to have baptized three thousand on the very day of Pentecost when
they had received the Holy Ghost.
Reply to Objection 2: The use of water in Baptism is part of the
substance of the sacrament; but the use of oil or chrism is part of the
solemnity. For the candidate is first of all anointed with Holy oil
on the breast and between the shoulders, as "one who wrestles for
God," to use Ambrose's expression (De Sacram. i): thus are
prize-fighters wont to besmear themselves with oil. Or, as Innocent
III says in a decretal on the Holy Unction: "The candidate is
anointed on the breast, in order to receive the gift of the Holy
Ghost, to cast off error and ignorance, and to acknowledge the true
faith, since 'the just man liveth by faith'; while he is anointed
between the shoulders, that he may be clothed with the grace of the
Holy Ghost, lay aside indifference and sloth, and become active in
good works; so that the sacrament of faith may purify the thoughts of
his heart, and strengthen his shoulders for the burden of labor."
But after Baptism, as Rabanus says (De Sacram. iii), "he is
forthwith anointed on the head by the priest with Holy Chrism, who
proceeds at once to offer up a prayer that the neophyte may have a share
in Christ's kingdom, and be called a Christian after Christ."
Or, as Ambrose says (De Sacram. iii), his head is anointed,
because "the senses of a wise man are in his head" (Eccl
2:14): to wit, that he may "be ready to satisfy everyone that
asketh" him to give "a reason of his faith" (cf. 1 Pt.
3:15; Innocent III, Decretal on Holy Unction).
Reply to Objection 3: This white garment is given, not as though
it were unlawful for the neophyte to use others: but as a sign of the
glorious resurrection, unto which men are born again by Baptism; and
in order to designate the purity of life, to which he will be bound
after being baptized, according to Rm. 6:4: "That we may walk
in newness of life."
Reply to Objection 4: Although those things that belong to the
solemnity of a sacrament are not essential to it, yet are they not
superfluous, since they pertain to the sacrament's wellbeing, as
stated above.
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