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Objection 1: It seems that the Baptism of Blood is not the most
excellent of these three. For the Baptism of Water impresses a
character; which the Baptism of Blood cannot do. Therefore the
Baptism of Blood is not more excellent than the Baptism of Water.
Objection 2: Further, the Baptism of Blood is of no avail without
the Baptism of the Spirit, which is by charity; for it is written
(1 Cor. 13:3): "If I should deliver my body to be burned,
and have not charity, it profiteth me nothing." But the Baptism of
the Spirit avails without the Baptism of Blood; for not only the
martyrs are saved. Therefore the Baptism of Blood is not the most
excellent.
Objection 3: Further, just as the Baptism of Water derives its
efficacy from Christ's Passion, to which, as stated above
(Article 11), the Baptism of Blood corresponds, so Christ's
Passion derives its efficacy from the Holy Ghost, according to
Heb. 9:14: "The Blood of Christ, Who by the Holy Ghost
offered Himself unspotted unto God, shall cleanse our conscience from
dead works," etc. Therefore the Baptism of the Spirit is more
excellent than the Baptism of Blood. Therefore the Baptism of
Blood is not the most excellent.
On the contrary, Augustine (Ad Fortunatum) speaking of the
comparison between Baptisms says: "The newly baptized confesses his
faith in the presence of the priest: the martyr in the presence of the
persecutor. The former is sprinkled with water, after he has
confessed; the latter with his blood. The former receives the Holy
Ghost by the imposition of the bishop's hands; the latter is made the
temple of the Holy Ghost."
I answer that, As stated above (Article 11), the shedding of
blood for Christ's sake, and the inward operation of the Holy
Ghost, are called baptisms, in so far as they produce the effect of
the Baptism of Water. Now the Baptism of Water derives its
efficacy from Christ's Passion and from the Holy Ghost, as already
stated (Article 11). These two causes act in each of these three
Baptisms; most excellently, however, in the Baptism of Blood.
For Christ's Passion acts in the Baptism of Water by way of a
figurative representation; in the Baptism of the Spirit or of
Repentance, by way of desire. but in the Baptism of Blood, by way
of imitating the (Divine) act. In like manner, too, the power of
the Holy Ghost acts in the Baptism of Water through a certain hidden
power. in the Baptism of Repentance by moving the heart; but in the
Baptism of Blood by the highest degree of fervor of dilection and
love, according to Jn. 15:13: "Greater love than this no man
hath that a man lay down his life for his friends."
Reply to Objection 1: A character is both reality and a sacrament.
And we do not say that the Baptism of Blood is more excellent,
considering the nature of a sacrament; but considering the sacramental
effect.
Reply to Objection 2: The shedding of blood is not in the nature of
a Baptism if it be without charity. Hence it is clear that the
Baptism of Blood includes the Baptism of the Spirit, but not
conversely. And from this it is proved to be more perfect.
Reply to Objection 3: The Baptism owes its pre-eminence not only
to Christ's Passion, but also to the Holy Ghost, as stated
above.
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