Treatise: On Baptism

111. The first sacrament is Baptism, preceding all the others in the order of reception and of necessity, as that by which we are regenerated unto spiritual life. It is called from the Greek word βαπτίζω, which properly signifies the same as to immerse, to dip, to wash (plonger, laver; - dompelen, dopen); whence it signifies washing, and is used in various senses, even in the Scriptures, whether for common washing (Judith XII, 7), or for legal and ritual washing (Neh. IV, 23; Mk. VII, 4; Heb. IX, 10), or for the baptism of John (Mt. III, 7, 11), or finally for Christian baptism (Mt. XXVIII, 19; Mk. XVI, 16). Metaphorically, however, it is used for a great affliction, as for the Passion of Christ (Luke XII, 50; Mk. X, 38), and for the copious outpouring of the grace of the Holy Spirit (Acts I, 5).

In the stricter and theological sense, however, it is taken for the sacrament of regeneration through the laver of water and the express invocation of the Most Holy Trinity.

112. Baptism is defined: A sacrament of the New Law instituted by Christ the Lord, in which, through the washing of water imparted by a minister under the invocation of the Most Holy Trinity, man as wayfarer is regenerated unto supernatural and divine life and is joined to the Church. In this definition there is indicated:

1. The genus to which Baptism pertains: a sacrament of the New Law,

2. The author of Baptism, or the principal efficient cause: instituted by Christ the Lord,

3. The matter: in which through the washing of water,

4. The form: under the invocation of the Most Holy Trinity,

5. The ministerial cause: imparted by a minister,

6. The subject: man as wayfarer,

7. The effect, both principal, or grace: is regenerated unto supernatural and divine life; and secondary, or character: and is joined to the Church.

113. Baptism has been designated by various names:

1. From the matter it is called the laver (λουτρόν) of water (Eph. V, 26), the sacrament of water, the generative wave, the river of living water.

2. From the form, the seal (σφραγίς; II Cor. I, 22), the sign or sealing of faith, the sacrament of faith, the sign of the Most Holy Trinity.

3. From the effect: the laver of regeneration and renewal (Tit. III, 5; Hermas, sim. IX, 16), the washing away of sins (Acts XXII, 16), and illumination (φωτισμός: II Cor. IV, 4, 6; Heb. VI, 4), especially among the Greeks.

114. Division of the treatise. - The treatise is divided into five questions:

1. On the sacrament of Baptism itself: a) on its institution, b) on the matter, c) on the form.

2. On the effects of Baptism.

3. On the necessity of Baptism.

4. On the minister of Baptism.

5. On the subject of Baptism, namely, on those to be baptized: a) adults, b) children, c) children of non-Catholics, d) the unborn, e) abortives, f) monsters, and g) those to be rebaptized under condition.

There is added an appendix on the ceremonies of Baptism.¹

¹ Besides the general works on the Sacraments, the special works on Baptism can usefully be consulted: St. Thomas, III, q. 66-71, with the commentaries of Cajetan, Sylvius, and Billuart; - likewise Suarez; - among more recent writers: Tanquerey in dogmatic and moral theology; De Smet, De Sacramentis in genere, Baptismo et Confirmatione; - dogmaticians such as Billot, Van Noort, and Hugon; - historians and cultivators of positive science: Corblet, Histoire dogmatique, liturgique, archéologique du Sacrement de Baptême; Ermoni, Le Baptême dans l'Église primitive; Dict. de Théol., art. Baptême; Imposition des mains; Coppens, L'Imposition des mains et les rites connexes; d'Alès, De Baptismo et Confirmatione; for practical questions, St. Alphonsus and the modern manuals known to all; among canonists, Cappello, Tractatus canonico-moralis de Sacramentis, I; Claeys-Bouaert and Simenon, Manuale Iuris Canonici.