that Christ died to sin, he died once;"[1] he seems clearly to signify that as Christ cannot die again, neither can we die again by baptism. Hence the Church openly professes that she believes "one baptism;" and that this accords with the nature and object of the Sacrament appears from the very idea of baptism,, which is a spiritual regeneration. As then, according to the laws of nature, we are born but once, and "our birth," as St. Augustine observes, "cannot be repeated,"[2] so, in the supernatural order, there is but one spiritual regeneration, and, therefore, baptism can never be administered a second time.[3]
Not repeated, even when administered conditionally.Nor let it be supposed, that this Sacrament is repeated by the Church, when she admits to the baptismal font those of whose previous baptism reasonable doubts are entertained, making use of this form: "if thou art already baptized, I baptize thee not again; but if thou are not already baptized, I baptize thee in name of the Father, and of the Son, and of the Holy Ghost:" in such cases baptism is not to be considered as repeated (its repetition would be an impiety), but as holily, because conditionally administered.
When to be administered conditionally.In this, however, the pastor should use particular precaution, in order to avoid certain abuses which are of almost daily occurrence, to the no small irreverence of this Sacrament. There are those who think that they commit no sin by the indiscriminate administration of conditional baptism: if a child is brought before them, they imagine that inquiry as to its previous baptism is unnecessary, and accordingly proceed, without delay, to administer the Sacrament. Nay more, having ascertained that the child received private baptism, they hesitate not to repeat its administration conditionally, making use, at the same time, of the solemn ceremonies of the Church! Such temerity in curs the guilt of sacrilege, and involves the minister in what theologians call an "irregularity." It has been authoritatively decided by pope Alexander, that the conditional form of baptism is to be used only when, after due inquiry, doubts are entertained of the validity of the previous baptism;[4] and in no other case can it ever be lawful to administer baptism a second time, even conditionally.[5]
Seventh effect of baptism.Besides the many other advantages which accrue to us from baptism, we may look upon it as the last, to which all the rest seem to be referred, that it opens to us the portals of Heaven, which sin had closed against our admission. All these effects, which are wrought in us by virtue of this Sacrament, are distinctly marked by the circumstances which, as the Gospel relates, accompanied the baptism of our Saviour. The heavens
- ↑ Rom. vi. 10.
- ↑ In Joan. tract. 11.
- ↑ Hac de re vide Trid. Sess. 7, de baptismo, can. 11. et 13. item Concil. Cartha. can. 1, Vien. ut habetur in Clem. 1. lib de sum. Trinit. D. August. tract. 11. in Joan. Beda in capite 3, Joan. Leo Mag. epist. 37, et 39, D. Thom. 3. p. q. 66, a 9.
- ↑ Lib. 1. Decretal. tit. de baptismo. c. de quidem.
- ↑ De irregularitate cujus hic est mentio, vid. apostat. et reit. baptism. c. ex litterarum, et de Consecr. dist. 4. c. eos qui. et lib. 3. decretal. de baptismo et ejus effectu. c. de quibus.
