ng himself to Christ's Death and
Resurrection.

Reply Obj. 1: Even before Christ's Passion, Baptism, inasmuch as it
foreshadowed it, derived its efficacy therefrom; but not in the same
way as the sacraments of the Old Law. For these were mere figures:
whereas Baptism derived the power of justifying from Christ Himself,
to Whose power the Passion itself owed its saving virtue.

Reply Obj. 2: It was not meet that men should be restricted to a
number of figures by Christ, Who came to fulfil and replace the
figure by His reality. Therefore before His Passion He did not make
Baptism obligatory as soon as it was instituted; but wished men to
become accustomed to its use; especially in regard to the Jews, to
whom all things were figurative, as Augustine says (Contra Faust.
iv). But after His Passion and Resurrection He made Baptism
obligatory, not only on the Jews, but also on the Gentiles, when He
gave the commandment: "Going, teach ye all nations."

Reply Obj. 3: Sacraments are not obligatory except when we are
commanded to receive them. And this was not before the Passion, as
stated above. For our Lord's words to Nicodemus (John 3:5), "Unless a
man be born again of water and the Holy Ghost, he cannot enter into
the kingdom of God, seem to refer to the future rather than to the
present."
_______________________

THIRD ARTICLE [III, Q. 66, Art. 3]

Whether Water Is the Proper Matter of Baptism?

Objection 1: It seems that water is not the proper matter of Baptism.
For Baptism, according to Dionysius (Eccl. Hier. v) and Damascene (De
Fide Orth. iv), has a power of enlightening. But enlightenment is a
special characteristic of fire. Therefore Baptism should be conferred
with fire rather than with water: and all the more since John the
Baptist said when foretelling Christ's Baptism (Matt. 3:11): "He
shall baptize you in the Holy Ghost and fire."

Obj. 2: Further, the washing away of sins is signified in Baptism.
But many other things besides water are employed in washing, such as
wine, oil, and such like. Therefore Baptism can be conferred with
these also; and consequently water is not the proper matter of
Baptism.

Obj. 3: Further, the sacraments of the Church flowed from the side of
Christ hanging on the cross, as stated above (Q. 62, A. 5). But not
only water flowed therefrom, but also blood. Therefore it seems that
Baptism can also be conferred with blood. And this seems to be more
in keeping with the effect of B