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Objection 1: It seems that immersion in water is necessary for
Baptism. Because it is written (Eph. 4:5): "One faith, one
baptism." But in many parts of the world the ordinary way of
baptizing is by immersion. Therefore it seems that there can be no
Baptism without immersion.
Objection 2: Further, the Apostle says (Rm. 6:3,4):
"All we who are baptized in Christ Jesus, are baptized in His
death: for we are buried together with Him, by Baptism into
death." But this is done by immersion: for Chrysostom says on Jn.
3:5: "Unless a man be born again of water and the Holy Ghost,"
etc.: "When we dip our heads under the water as in a kind of tomb,
our old man is buried, and being submerged, is hidden below, and
thence he rises again renewed." Therefore it seems that immersion is
essential to Baptism.
Objection 3: Further, if Baptism is valid without total immersion
of the body, it would follow that it would be equally sufficient to
pour water over any part of the body. But this seems unreasonable;
since original sin, to remedy which is the principal purpose of
Baptism, is not in only one part of the body. Therefore it seems
that immersion is necessary for Baptism, and that mere sprinkling is
not enough.
On the contrary, It is written (Heb. 10:22): "Let us draw
near with a true heart in fulness of faith, having our hearts sprinkled
from an evil conscience, and our bodies washed with clean water."
I answer that, In the sacrament of Baptism water is put to the use
of a washing of the body, whereby to signify the inward washing away of
sins. Now washing may be done with water not only by immersion, but
also by sprinkling or pouring. And, therefore, although it is safer
to baptize by immersion, because this is the more ordinary fashion,
yet Baptism can be conferred by sprinkling or also by pouring,
according to Ezech. 36:25: "I will pour upon you clean
water," as also the Blessed Lawrence is related to have baptized.
And this especially in cases of urgency: either because there is a
great number to be baptized, as was clearly the case in Acts 2 and
4, where we read that on one day three thousand believed, and on
another five thousand: or through there being but a small supply of
water, or through feebleness of the minister, who cannot hold up the
candidate for Baptism; or through feebleness of the candidate, whose
life might be endangered by immersion. We must therefore conclude that
immersion is not necessary for Baptism.
Reply to Objection 1: What is accidental to a thing does not
diversify its essence. Now bodily washing with water is essential to
Baptism: wherefore Baptism is called a "laver," according to
Eph. 5:26: "Cleansing it by the laver of water in the word of
life." But that the washing be done this or that way, is accidental
to Baptism. And consequently such diversity does not destroy the
oneness of Baptism.
Reply to Objection 2: Christ's burial is more clearly represented
by immersion: wherefore this manner of baptizing is more frequently in
use and more commendable. Yet in the other ways of baptizing it is
represented after a fashion, albeit not so clearly; for no matter how
the washing is done, the body of a man, or some part thereof, is put
under water, just as Christ's body was put under the earth.
Reply to Objection 3: The principal part of the body, especially
in relation to the exterior members, is the head, wherein all the
senses, both interior and exterior, flourish. And therefore, if the
whole body cannot be covered with water, because of the scarcity of
water, or because of some other reason, it is necessary to pour water
over the head, in which the principle of animal life is made manifest.
And although original sin is transmitted through the members that serve
for procreation, yet those members are not to be sprinkled in
preference to the head, because by Baptism the transmission of
original sin to the offspring by the act of procreation is not deleted,
but the soul is freed from the stain and debt of sin which it has
contracted. Consequently that part of the body should be washed in
preference, in which the works of the soul are made manifest.
Nevertheless in the Old Law the remedy against original sin was
affixed to the member of procreation; because He through Whom
original sin was to be removed, was yet to be born of the seed of
Abraham, whose faith was signified by circumcision according to Rm.
4:11.
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