93. Christ's Baptism: Suitability, Necessity, and Timing

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Lecture Notes

Main Topics #

Article 1: Whether Christ Ought to Be Baptized #

The Paradox of Christ’s Baptism: Christ had no sin, so why undergo a sacrament of cleansing?

Three Objections:

1. Baptism is for washing away sin; Christ had no sin, so baptism was unsuitable
2. Christ underwent circumcision to fulfill the old law; baptism does not pertain to the old law
3. The first mover in any genus is immobile in that respect; Christ is the first baptizer, so he should not be baptized

Thomas’s Three Reasons for Suitability:

1. Sanctification of waters: Christ was baptized not to be cleansed himself, but to cleanse and sanctify the baptismal waters through his sinless flesh. His contact with water gives it the power of baptism for all future recipients.
2. Example and teaching: Although Christ had no sin, he took on sinful nature (mortal flesh without actual sin). He underwent baptism to teach us by example what our nature requires and to induce us to receive baptism.
3. Fulfillment of justice: Christ wished to do what he commanded others to do, fulfilling all justice as he tells John the Baptist. What one commands, one should first perform by example.

Article 2: Whether Christ Should Be Baptized by John’s Baptism Specifically #

The Middle Baptism: John’s baptism occupies a unique position:

• Jewish baptisms were merely figurative (no real effect)
• John’s baptism was real (induced penance in people) but not efficacious (conferred no grace)
• Christ’s baptism is efficacious (cleanses and confers grace)

Three Reasons John’s Baptism Was Appropriate for Christ:

1. Removal of impediment: John’s baptism did not confer grace spiritually—only water cleansing. Christ, being full of grace from conception, did not need spiritual baptism. Therefore no impediment existed to his receiving John’s baptism.
2. Approval of John’s baptism: By receiving John’s baptism, Christ approved and confirmed it.
3. Sanctification of baptism: Christ came to sanctify baptism itself, demonstrating its importance before his own baptism supersedes it.

Key Distinction: Christ is truth itself, so he could not undergo what is merely figurative (the Jewish baptisms). Being full of grace, he did not need efficacious baptism. John’s baptism—real but non-efficacious—was the perfect fit.

Article 3: The Time of Baptism—Why Age Thirty #

The Problem: Faithful are baptized at all ages, including infancy (like the children mentioned—Claire and Maria). Why did Christ wait until thirty?

Three Reasons for Perfect Age (30):

1. Perfect age for teaching: Baptism marked the beginning of Christ’s public ministry and teaching. Perfect age is required for the authority of teaching. The body’s maturity indicates intellectual and spiritual readiness.
2. Proof of law-fulfillment: By living to perfect age and only then beginning his ministry, Christ proved he could fulfill the entire law. This shows he did not abolish the law out of inability but out of completed purpose.
3. Signification of perfection through baptism: Baptism brings forth perfect men (Ephesians 4:13). The number thirty itself signifies perfection: 30 = 3 × 10, where 3 represents the Trinity and 10 represents the fulfillment of the commandments of the law.

Historical Prefigurations at Age 30:

• Joseph began ruling Egypt at age thirty (Genesis 41:46)
• David began his reign at age thirty (2 Samuel 5:4)
• Ezekiel began prophesying at age thirty (Ezekiel 1:1)

Why Not Earlier?:

• For faith: Manifesting wisdom and virtue too early would make his progression through time appear fantastic or imaginative rather than genuinely human. The body’s growth to perfect age shows true humanity.
• For humility: Taking on teaching authority too early would appear presumptuous and would detract from the example of humility Christ gives. One should not assume authority before proper maturation.

Against Objection (Daniel’s Early Prophecy): While Daniel prophesied in childhood, this was through special divine dispensation, not the common law. Christ came as an example for all men and followed the common law.

Key Arguments #

The Sanctification of Waters (Primary Reason) #

• Christ’s contact with water through his sinless flesh gives the water efficacious power
• This is not about Christ being cleansed but about him cleansing the waters
• The water becomes an instrument of grace through this contact
• This is why Christ’s baptism is necessary despite his sinlessness

Example and Inducement #

• Christ underwent a baptism he did not need to induce us to receive one we do need
• By personal example, he exhorts others to obey what he commands
• The teacher must first demonstrate what he teaches
• As Ambrose says: what you want another to do, first you yourself begin to do

The Middle Baptism Principle #

• Jewish baptisms = figurative (no real effect)
• John’s baptism = real (genuine penance) but not efficacious (no grace)
• Christ’s baptism = efficacious (grace-conferring)
• Christ, being truth, cannot undergo mere figures
• Christ, being full of grace, does not need efficacious baptism
• Therefore John’s baptism is perfectly suited to Christ

Perfect Age and Authority #

• Teaching requires perfect age for proper authority and credibility
• The number thirty represents complete maturation: body (physical growth complete) and soul (intellectual/spiritual readiness)
• Demonstrating wisdom too early would undermine belief in true humanity
• Taking authority too early appears presumptuous

Important Definitions #

Baptism of John (baptismus Ioannis): A baptism of penance (cleansing the body in water, inducing the soul toward repentance) but lacking efficacy in conferring grace. Real in its effect on the will but not sacramentally efficacious.

Baptism of Christ (baptismus Christi): The sacrament of the new law instituted by Christ that cleanses the soul and confers sanctifying grace through water and the Holy Spirit.

Perfect age (aetas perfecta): The age of full maturity, signified by thirty years, when the body has completed its growth and the intellect has reached proper development for assuming authority, teaching, and leadership.

Sanctification (sanctificatio): Making holy; in this context, giving waters the power to effect what they signify through contact with Christ’s sinless flesh.

Humility (humilitas): The virtue by which one acknowledges dependence on God and one’s proper place. Essential for receiving grace (“God gives grace to the humble”).

Examples & Illustrations #

The Special Dispensation Contrast #

Berquist notes that Daniel, Jeremiah, and Solomon received wisdom and teaching authority as children through special divine dispensation (dispensatio specialis), but this does not establish a common law. Christ came as the exemplar for all men and therefore followed the common law of perfect age for teaching.

The Military Officer Analogy #

Berquist uses the example of a military officer: a commanding officer must first demonstrate through personal example what he requires of his subordinates. Similarly, Christ must show obedience to baptism before commanding it of others.

The Body’s Growth to Thirty #

Berquist notes a medical/biological observation: the human body continues growing and maturing until approximately age thirty, after which it begins a different kind of change. This physical reality supports the theological significance of age thirty as the perfect age.

Secular Authority Parallels #

Berquist references U.S. constitutional age requirements: senators must be at least thirty years old (representatives twenty-five), suggesting societal recognition of age thirty as an age of maturity suitable for authority.

Questions Addressed #

Q: How could Christ, being sinless, need or undergo baptism? #

A: Christ did not undergo baptism for his own cleansing but to cleanse the waters themselves. His contact with water through his sinless flesh sanctifies the water, giving it the power to effect baptism in all future recipients. He also underwent it to give us the example and inducement to receive what we genuinely need.

Q: Why specifically John’s baptism and not Christ’s own baptism or the Jewish baptisms? #

A: John’s baptism was real (genuinely inducing penance) but not efficacious (conferring no grace). Christ, being truth, could not undergo mere figures (the Jewish baptisms). Christ, being full of grace from conception, did not need efficacious baptism. John’s baptism was the perfect middle ground—real but not efficacious—allowing Christ to sanctify it while not needing it for himself.

Q: Why baptize at age thirty rather than earlier, when he could have taught and worked miracles earlier? #

A: Perfect age is required for the authority of teaching. Manifesting divine wisdom too early would undermine belief in Christ’s true humanity and appear presumptuous. By living to perfect age before beginning his ministry, Christ showed that his progression through time was genuine. Age thirty also symbolizes perfection (3 × 10) and is prefigured in the great figures of the old law (Joseph, David, Ezekiel).