comparison between various Baptisms.
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FIRST ARTICLE [III, Q. 66, Art. 1]

Whether Baptism Is the Mere Washing?

Objection 1: It seems that Baptism is not the mere washing. For the
washing of the body is something transitory: but Baptism is something
permanent. Therefore Baptism is not the mere washing; but rather is
it "the regeneration, the seal, the safeguarding, the enlightenment,"
as Damascene says (De Fide Orth. iv).

Obj. 2: Further, Hugh of St. Victor says (De Sacram. ii) that
"Baptism is water sanctified by God's word for the blotting out of
sins." But the washing itself is not water, but a certain use of
water.

Obj. 3: Further, Augustine says (Tract. lxxx super Joan.): "The word
is added to the element, and this becomes a sacrament." Now, the
element is the water. Therefore Baptism is the water and not the
washing.

_On the contrary,_ It is written (Ecclus. 34:30): "He that washeth
himself (_baptizatur_) after touching the dead, if he touch him
again, what does his washing avail?" It seems, therefore, that
Baptism is the washing or bathing.

_I answer that,_ In the sacrament of Baptism, three things may be
considered: namely, that which is _sacrament only;_ that which is
_reality and sacrament;_ and that which is _reality only._ That which
is sacrament only, is something visible and outward; the sign,
namely, of the inward effect: for such is the very nature of a
sacrament. And this outward something that can be perceived by the
sense is both the water itself and its use, which is the washing.
Hence some have thought that the water itself is the sacrament: which
seems to be the meaning of the passage quoted from Hugh of St.
Victor. For in the general definition of a sacrament he says that it
is "a material element": and in defining Baptism he says it is
"water."

But this is not true. For since the sacraments of the New Law effect
a certain sanctification, there the sacrament is completed where the
sanctification is completed. Now, the sanctification is not completed
in water; but a certain sanctifying instrumental virtue, not
permanent but transient, passes from the water, in which it is, into
man who is the subject of true sanctification. Consequently the
sacrament is not completed in the very water, but in applying the
water to man, i.e. in the washing. Hence the Master (iv, 3) says that
"Baptism is the outward washing of the body done together with the
prescribed form