“Baptism receives its consecration
from its form, according to Eph. 5:26: Cleansing it by the laver of water in
the word of life. And Augustine says (De Unico Baptismo iv) that Baptism
is consecrated by the words of the Gospel. Consequently the cause of
baptism needs to be expressed in the baptismal form. Now this cause is twofold;
the principal cause from which it derives its power, and this is the Blessed
Trinity; and the instrumental cause, namely, the minister who confers the
sacrament outward. Wherefore both causes should be expressed in the form of
baptism. Now the minister is designated by the words, I baptize thee;
and the principal cause in the words, in the name of the Father and of the
Son and of the Holy Spirit.” (Joseph A. de Aldama, Severino Gonzalez,
Francis A P. Sola, and Joseph F. Sagües, Sacrae Theologiae Summa, 4
vols. [trans. Kenneth Baker; Keep the Faith, Inc., 2015], 4-A: 145)
In Eph. 5:26 the symbolism of baptism is impressively
used to portray the basic moral purification by Christ which binds our whole
conduct (καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, nowhere
else in Pl.). In particular, the death of Christ is seen from the standpoint of
an efficacious sacrifice which expiates sin and creates a new purity for those
who are pledged thereto. In virtue of the sacrificial death of Christ,
Christians are a new and purified people for God’s possession, able and willing
to perform the corresponding works (Tt. 2:14; cf. 1 Jn. 1:7, 9). Like
Hellenistic Judaism, the Past. speak of a pure heart (1 Tm. 1:5; 2 Tm. 2:22)
and conscience (1 Tm. 3:9; 2 Tm. 1:3), i.e., the inward life of believers as
cleansed from past sin and wholeheartedly directed to God. The word expresses
the unreserved nature of the return to God and also the inner unity of a
conscience which is no longer disturbed by the sense of guilt (cf. Ac. 18:6;
20:26). (TDNT 3:425)