Chapter — Prümmer, Manuale Theologiae Moralis
Chapter I. On The Notion, Institution, And Division Of Baptism
94. 1. Diverse names. The name baptism is taken from the Greek word βαπτισμός or βάπτισμα, which signifies the same as immersion or washing.1 In Sacred Scripture the word baptism is not rarely taken in diverse senses, for example, for "to take a bath,"2 and for legal purifications,3 in which sense "baptisms of cups and pitchers" are narrated as having been performed by the Pharisees.4 Among the Greeks baptism is often called φωτισμός, that is, illumination. Baptism is also often called the sacrament of regeneration or the sacrament of faith. There are still several other denominations of baptism which there is no leisure to enumerate here.5
1 The German word taufen also signifies untertauchen, "to submerge," or to immerse; cf. Grimm, Deutsches Wörterbuch.
2 Judith 12:7.
3 Heb. 9:10.
4 Mark 7:3 sq.
5 See Gihr, Die hl. Sakr. I, § 28, and Cat. Rom. P. 2, c. 2, q. 3.
95. 2. Definition. Among the diverse definitions which are given concerning the sacrament of baptism, we adduce only the definitions offered by St. Thomas and by the Roman Catechism. St. Thomas offers the definition given by Peter Lombard, saying: "Baptism is an exterior washing of the body performed under the prescribed form of words."6 Hugh of St. Victor thought that the essence of baptism consists in the sanctified water itself. The Angelic Doctor does not approve this opinion, because the water itself is not the principal cause in baptism, but the action of washing joined with the words of the sacramental form; and this is expressed excellently by the definition customarily attributed to St. Augustine: "Baptism is an immersion in water sanctified by the word of life."7 The Roman Catechism, however, defines baptism as "the sacrament of regeneration through water in the word."8 For by nature we are born from Adam children of wrath, but by baptism we are reborn in Christ as children of mercy.
Baptism is a true sacrament of the New Law. Thus teach all the Holy Fathers, and the Council of Florence defines: "Holy baptism holds the first place among all the sacraments, for it is the gate of spiritual life; for through it we are made members of Christ and of the body of the Church. And since through the first man death entered into all, unless we are reborn of water and the Spirit, we cannot, as the Truth says, enter into the kingdom of heaven."9
6 S. theol. 3, q. 66, a. 1.
7 Cf. IV Sent., dist. 3, q. 1, a. 1, sol. 1.
8 Part 2, c. 2, q. 4.
9 Denz., n. 696.
96. 3. The institution of baptism was certainly accomplished by Christ. A few non-Catholics teach the contrary, among whom are Harnack10 and Drews.11
If Christ instituted all the sacraments, as was proved above, a fortiori this holds for baptism, which is the gate of all the sacraments. Theologians dispute greatly, however, when Christ instituted this sacrament. There are four opinions:
St. Thomas, almost all Thomists, several others, and the Roman Catechism teach that the sacrament of baptism was instituted when Christ was baptized in the Jordan: "It is perceived that this sacrament [of baptism] was then instituted by the Lord, when He Himself, baptized by John, gave to water the power of sanctifying."12
Others, among whom is Estius, think that baptism was instituted when Christ said to Nicodemus: "Unless a man be reborn of water and the Holy Spirit, he cannot enter into the kingdom of God."13 This opinion is not very probable, since it does not seem so fitting that Christ should have instituted so necessary a sacrament in a private conversation held at night.
Others teach that Christ instituted baptism before the Passion, namely, before He first sent the disciples to baptize. Thus teach Scotus, Suarez, Christian Pesch,14 and others.
Others teach that baptism was instituted after the Resurrection, when Christ said to the disciples: "Going therefore, teach all nations, baptizing, etc."15 Thus teach Alexander of Hales,16 Melchior Cano,17 and Schanz18 and Gihr19 also seem to think thus. This opinion likewise is not very probable; for then at the Last Supper Christ would have given the Eucharist and conferred the sacrament of order upon Apostles not yet baptized, which seems very unfitting. Moreover, it is read in the Gospel20 that Christ and His disciples baptized. Now, it is not likely that such baptisms were mere ceremonies or were not much more excellent than the baptism of John. Hence it is sufficiently established that the sacrament of baptism was instituted before the Passion of Christ, but the time at which it was instituted is not so established. The first opinion seems better, both because of the great authority of St. Thomas and the Roman Catechism, and because it is most fitting that Christ instituted baptism at that time when in the Jordan He approved by His example the exterior rite of this sacrament and when, by the appearance of the whole Trinity ("This is My Son" ... "the dove"), the form of baptism was indicated not obscurely.
While Christ was still living, the Apostles were already baptizing;21 nevertheless, baptism before the Passion and Resurrection of the Savior was not under strict precept. For the New Law began to oblige only when Christ said in the Passion, "It is consummated," and when, as a sign of the Old Law having been abolished, the veil of the temple was torn. But the words of Christ to Nicodemus, "Unless a man be reborn of water and the Holy Spirit, he cannot enter into the kingdom of God," are to be understood in the same manner as the words of the same Savior: "Unless you eat the flesh of the Son of Man and drink His blood, you shall not have life in you"; namely, the obligation both of baptism and of the Eucharist would be most strict after the redemption had been completed. For no one teaches that the Eucharist was instituted or commanded from the time these words were uttered. Therefore, the obligation of receiving baptism began when Christ said to the Apostles after the Resurrection: "Going therefore, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit."22
10 Dogmengesch. I, 68, note 3: "That Jesus instituted baptism cannot be demonstrated."
11 Realencyklop. f. prot. Theol., s.v. "Taufe" (p. 427).
12 Cat. Rom. P. 2, c. 2, 16; cf. S. theol. 3, q. 66, a. 2.
13 John 3:5.
14 Prael. dogm. VI, n. 354.
15 Matt. 28:19.
16 In IV Sent., q. 12, membr. 3, a. 1.
17 De loc. theol., l. 8, c. 5.
18 Die Lehre v. d. hl. Sakr. I, § 15.
19 Die hl. Sakr. I, § 29. The author does not clearly express his opinion.
20 John 3:22-26. Cf., however, c. 4, v. 2, where Christ is said not to have baptized Himself, but through His disciples.
21 Cf. John 3:22 sqq.
22 Matt. 28:19. Cf. St. Thomas, S. theol. 3, q. 66, a. 2, and Billuart, De bapt., diss. 1, a. 2, § 2.
97. 4. Divisions.
a) Baptism is solemn and non-solemn or private, according as it is administered with all the rites and ceremonies which are prescribed in the ritual books, or without them.23 Private baptism is customarily employed a) in danger of death, for example, if a midwife baptizes a dying infant (baptism of necessity, Nottaufe, emergency baptism); b) if baptism is repeated under condition, for example, in some regions if a newly converted person doubtfully baptized is received into the bosom of the Church.
b) According to the diverse mode of producing grace, baptism is customarily distinguished as baptism of water, of desire (flaminis), and of blood.
Baptism of water is the sacrament itself instituted by Christ.
Baptism of desire (flaminis) is a perfect act of charity including at least virtually and implicitly the desire for baptism of water. It is called flaminis because the Holy Spirit, who is sometimes called the flamen, moves the heart of man to love God above all things and to grieve concerning sins.
Baptism of blood is martyrdom endured in any manner for Christ before baptism of water. The innocent infants slaughtered by Herod received such a baptism of blood.
This threefold distinction was already known to the Holy Fathers.24 But if the same Fathers in other places do not speak so clearly, or seem to teach the contrary, a correct interpretation must be employed.25 An example of baptism of desire (flaminis) is found in the centurion Cornelius and others who had already received the Holy Spirit before baptism of water.26
23 Code of Canon Law, c. 737, § 2.
24 St. Ambrose, In Ps. 118, sermon 3 (Migne, Patr. lat. 15, 1292); St. Augustine, De bapt., l. 4, c. 21 (Migne, ibid. 43, 172); St. Jerome, Super Eph. 4 (Migne, ibid. 26, 523); St. Gregory Nazianzen, Orat. 39 in sancta lumina (Migne, Patr. graec. 36, 355).
25 Cf. Drouven, De re sacr., l. 2, q. 6, c. 4, app. I.
26 Cf. Acts 10:44. The efficacy of these three baptisms will be discussed below, n. 106 sqq.