§ 114. BAPTISM AND CONFIRMATION. 711
The definition of baptism excludes all unbaptized children, dying in infancy, from heaven. The question is discussed by that mystic and lovable divine, Hugo of St. Victor, whether the children of Christian parents may be saved who happen to be put to death in a city besieged by pagans and die un baptized. He leaves it unanswered, remarking that there is " no authority for saying what will become of them." l Duns Scotus makes it plain that children yet unborn are under the law of sin, not because they are connected with the bodies of their mothers, but because of their own bodies. He merci fully excepts from the law of perdition unborn infants whose mothers suffer martyrdom or blood baptism.2 The Reform ers, Zwingli excepted, shared the views of the mediaeval theology that unbaptized children dying in infancy are lost. At a later date, about 1740, Isaac Watts and other Protestant theologians, as a relief from the agonizing thought that the children of non-Christian parents dying in infancy are lost and suffer conscious torment, elaborated the view that they are annihilated. It remained for a still later Protestant period to pronounce in favor of the salvation of all such children in view of the superabounding fulness of the atonement and our Lord's words, " for of such is the king dom of heaven."
Water is essential to baptism. The Schoolmen agreed that wine, oil, or other liquid will not do. Duns Scotus said in regard to baptism in beer that its validity would depend upon a scientific test whether the beer continued to be a species of water or not.3 The Lombard declared without qualification for immersion as the proper mode. Thomas Aquinas refers to it as the more general practice of his day
1 Snmma, V. 6, Migne, 176. 132.
2 In Sent., IV. 4, 3. 3, Paris ed., XVI. 406, 410.
8 Seeberg, p. 359, Summa, III. 66. 7, Migne, IV. 613 sq. ; P. Lomb., IV. 3, 8, Migne, II. 845; Bonav., Breml. VII., Peltier's ed., p. 319, Duns Scotus. In IV. Sent., vol. XVI. 272. Gregory IX., on being asked by the archbishop of Drontheim whether a certain baptism administered with beer was valid, water not being at hand, replied in the negative. Potthast, 11,048. The synod of Aurillac, 1278, pronounced sweet, salt, or melted snow water proper material.
712 THE MIDDLE AGES. A.D. 1049-1294.
and prefers it as the safer mode, as did also Bonaventura and Duns Scotus.1 At any rate, the water must be applied to the head, for this is the most important part of man, standing as it does for the immortal agent. Both trine immersion, the custom of the Greek Church, and single immersion are valid. Trine immersion symbolizes the three persons of the Trinity and the three days of the Lord's burial ; single immersion the unity of the Deity and the uniqueness of Christ's death. Synods, as late as the synod of Tarragona, 1391, spoke of the submersion of children in baptism.
The sacrament of confirmation corresponds to the adult period as baptism does to the child period (1 Cor. 13: 11). It completes, as it were, the earlier ordinance and con fers the graces of strength and hardihood. The bap tized thus become full Christians.2 The Schoolmen differed as to whether the sacrament was instituted immediately by Christ or by the Apostles or by the councils of the Church. Thomas Aquinas took the view that it was founded by Christ, being implied in the promise of the Holy Spirit (John 16:7).
The rite is performed by the bishop, who is the successor of the Apostles, who uses the words, " I sign thee with the sign of the cross, I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost." Chrism, or sacred oil, which is the symbol of the Spirit, is applied, and the cross is signed upon the forehead, the most prominent part of the body.3 It is there shame shows itself when young Christians lack the courage to acknowledge their profession.
1 Quamvis tutius sit baptizare per modum immersionis, pnte.st tamen fieri baptismus per modum aspersionix vel etiam per modum effusionis.
2 Conflrmatio est quasi ultima consummatio baptismi. Th. Aq., III. 72. 11, Migne, IV. 693.
3 Th. Aq., III. 73. 9, quotes Ezek. 3:8, "I have made thy forehead hard against their foreheads." He commends the custom whereby the candidate for confirmation is supported by another, for "though he be an adult in body he is not yet an adult spiritually."