Summa Theologica Part IV (Tertia Pars) Part 114

_On the contrary,_ our Lord said (Matt. 28:19): "Going ... teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

_I answer that,_ 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 princ.i.p.al cause from which it derives its virtue, and this is the Blessed Trinity; and the instrumental cause, viz. the minister who confers the sacrament outwardly. Wherefore both causes should be expressed in the form of Baptism. Now the minister is designated by the words, "I baptize thee"; and the princ.i.p.al cause in the words, "in the name of the Father, and of the Son, and of the Holy Ghost." Therefore this is the suitable form of Baptism: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."

Reply Obj. 1: Action is attributed to an instrument as to the immediate agent; but to the princ.i.p.al agent inasmuch as the instrument acts in virtue thereof. Consequently it is fitting that in the baptismal form the minister should be mentioned as performing the act of baptizing, in the words, "I baptize thee"; indeed, our Lord attributed to the ministers the act of baptizing, when He said: "Baptizing them," etc. But the princ.i.p.al cause is indicated as conferring the sacrament by His own power, in the words, "in the name of the Father, and of the Son, and of the Holy Ghost": for Christ does not baptize without the Father and the Holy Ghost.

The Greeks, however, do not attribute the act of baptizing to the minister, in order to avoid the error of those who in the past ascribed the baptismal power to the baptizers, saying (1 Cor. 1:12): "I am of Paul ... and I of Cephas." Wherefore they use the form: "May the servant of Christ, N ..., be baptized, in the name of the Father," etc. And since the action performed by the minister is expressed with the invocation of the Trinity, the sacrament is validly conferred. As to the addition of "Ego" in our form, it is not essential; but it is added in order to lay greater stress on the intention.

Reply Obj. 2: Since a man may be washed with water for several reasons, the purpose for which it is done must be expressed by the words of the form. And this is not done by saying: "In the name of the Father, and of the Son, and of the Holy Ghost"; because we are bound to do all things in that Name (Col. 3:17). Wherefore unless the act of baptizing be expressed, either as we do, or as the Greeks do, the sacrament is not valid; according to the decretal of Alexander III: "If anyone dip a child thrice in the water in the name of the Father, and of the Son, and of the Holy Ghost, Amen, without saying, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost, Amen, the child is not baptized."

Reply Obj. 3: The words which are uttered in the sacramental forms, are said not merely for the purpose of signification, but also for the purpose of efficiency, inasmuch as they derive efficacy from that Word, by Whom "all things were made." Consequently they are becomingly addressed not only to men, but also to insensible creatures; for instance, when we say: "I exorcize thee, creature salt" (Roman Ritual).

Reply Obj. 4: Several cannot baptize one at the same time: because an action is multiplied according to the number of the agents, if it be done perfectly by each. So that if two were to combine, of whom one were mute, and unable to utter the words, and the other were without hands, and unable to perform the action, they could not both baptize at the same time, one saying the words and the other performing the action.

On the other hand, in a case of necessity, several could be baptized at the same time; for no single one of them would receive more than one baptism. But it would be necessary, in that case, to say: "I baptize ye." Nor would this be a change of form, because "ye" is the same as "thee and thee." Whereas "we" does not mean "I and I," but "I and thou"; so that this would be a change of form.

Likewise it would be a change of form to say, "I baptize myself": consequently no one can baptize himself. For this reason did Christ choose to be baptized by John (Extra, De Baptismo et ejus effectu, cap. Debitum).

Reply Obj. 5: Although Christ's Pa.s.sion is the princ.i.p.al cause as compared to the minister, yet it is an instrumental cause as compared to the Blessed Trinity. For this reason the Trinity is mentioned rather than Christ's Pa.s.sion.

Reply Obj. 6: Although there are three personal names of the three Persons, there is but one essential name. Now the Divine power which works in Baptism, pertains to the Essence; and therefore we say, "in the name," and not, "in the names."

Reply Obj. 7: Just as water is used in Baptism, because it is more commonly employed in washing, so for the purpose of designating the three Persons, in the form of Baptism, those names are chosen, which are generally used, in a particular language, to signify the Persons.

Nor is the sacrament valid if conferred in any other names.

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SIXTH ARTICLE [III, Q. 66, Art. 6]

Whether Baptism Can Be Conferred in the Name of Christ?

Objection 1: It seems that Baptism can be conferred in the name of Christ. For just as there is "one Faith," so is there "one Baptism"

(Eph. 4:5). But it is related (Acts 8:12) that "in the name of Jesus Christ they were baptized, both men and women." Therefore now also can Baptism be conferred in the name of Christ.

Obj. 2: Further, Ambrose says (De Spir. Sanct. i): "If you mention Christ, you designate both the Father by Whom He was anointed, and the Son Himself, Who was anointed, and the Holy Ghost with Whom He was anointed." But Baptism can be conferred in the name of the Trinity: therefore also in the name of Christ.

Obj. 3: Further, Pope Nicholas I, answering questions put to him by the Bulgars, said: "Those who have been baptized in the name of the Trinity, or only in the name of Christ, as we read in the Acts of the Apostles (it is all the same, as Blessed Ambrose saith), must not be rebaptized." But they would be baptized again if they had not been validly baptized with that form. Therefore Baptism can be celebrated in the name of Christ by using this form: "I baptize thee in the name of Christ."

_On the contrary,_ Pope Pelagius II wrote to the Bishop Gaudentius: "If any people living in your Worship's neighborhood, avow that they have been baptized in the name of the Lord only, without any hesitation baptize them again in the name of the Blessed Trinity, when they come in quest of the Catholic Faith." Didymus, too, says (De Spir. Sanct.): "If indeed there be such a one with a mind so foreign to faith as to baptize while omitting one of the aforesaid names," viz. of the three Persons, "he baptizes invalidly."

_I answer that,_ As stated above (Q. 64, A. 3), the sacraments derive their efficacy from Christ's inst.i.tution. Consequently, if any of those things be omitted which Christ inst.i.tuted in regard to a sacrament, it is invalid; save by special dispensation of Him Who did not bind His power to the sacraments. Now Christ commanded the sacrament of Baptism to be given with the invocation of the Trinity.

And consequently whatever is lacking to the full invocation of the Trinity, destroys the integrity of Baptism.

Nor does it matter that in the name of one Person another is implied, as the name of the Son is implied in that of the Father, or that he who mentions the name of only one Person may believe aright in the Three; because just as a sacrament requires sensible matter, so does it require a sensible form. Hence, for the validity of the sacrament it is not enough to imply or to believe in the Trinity, unless the Trinity be expressed in sensible words. For this reason at Christ's Baptism, wherein was the source of the sanctification of our Baptism, the Trinity was present in sensible signs: viz. the Father in the voice, the Son in the human nature, the Holy Ghost in the dove.

Reply Obj. 1: It was by a special revelation from Christ that in the primitive Church the apostles baptized in the name of Christ; in order that the name of Christ, which was hateful to Jews and Gentiles, might become an object of veneration, in that the Holy Ghost was given in Baptism at the invocation of that Name.

Reply Obj. 2: Ambrose here gives this reason why exception could, without inconsistency, be allowed in the primitive Church; namely, because the whole Trinity is implied in the name of Christ, and therefore the form prescribed by Christ in the Gospel was observed in its integrity, at least implicitly.

Reply Obj. 3: Pope Nicolas confirms his words by quoting the two authorities given in the preceding objections: wherefore the answer to this is clear from the two solutions given above.

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SEVENTH ARTICLE [III, Q. 66, Art. 7]

Whether Immersion in Water Is Necessary for Baptism?

Objection 1: It seems that immersion in water is necessary for Baptism. Because it is written (Eph. 4:5): "One faith, one baptism."

But in many parts of the world the ordinary way of baptizing is by immersion. Therefore it seems that there can be no Baptism without immersion.

Obj. 2: Further, the Apostle says (Rom. 6:3, 4): "All we who are baptized in Christ Jesus, are baptized in His death: for we are buried together with Him, by Baptism into death." But this is done by immersion: for Chrysostom says on John 3:5: "Unless a man be born again of water and the Holy Ghost," etc.: "When we dip our heads under the water as in a kind of tomb, our old man is buried, and being submerged, is hidden below, and thence he rises again renewed."

Therefore it seems that immersion is essential to Baptism.

Obj. 3: Further, if Baptism is valid without total immersion of the body, it would follow that it would be equally sufficient to pour water over any part of the body. But this seems unreasonable; since original sin, to remedy which is the princ.i.p.al purpose of Baptism, is not in only one part of the body. Therefore it seems that immersion is necessary for Baptism, and that mere sprinkling is not enough.

_On the contrary,_ It is written (Heb. 10:22): "Let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water."

_I answer that,_ In the sacrament of Baptism water is put to the use of a washing of the body, whereby to signify the inward washing away of sins. Now washing may be done with water not only by immersion, but also by sprinkling or pouring. And, therefore, although it is safer to baptize by immersion, because this is the more ordinary fashion, yet Baptism can be conferred by sprinkling or also by pouring, according to Ezech. 36:25: "I will pour upon you clean water," as also the Blessed Lawrence is related to have baptized. And this especially in cases of urgency: either because there is a great number to be baptized, as was clearly the case in Acts 2 and 4, where we read that on one day three thousand believed, and on another five thousand: or through there being but a small supply of water, or through feebleness of the minister, who cannot hold up the candidate for Baptism; or through feebleness of the candidate, whose life might be endangered by immersion. We must therefore conclude that immersion is not necessary for Baptism.

Reply Obj. 1: What is accidental to a thing does not diversify its essence. Now bodily washing with water is essential to Baptism: wherefore Baptism is called a "laver," according to Eph. 5:26: "Cleansing it by the laver of water in the word of life." But that the washing be done this or that way, is accidental to Baptism. And consequently such diversity does not destroy the oneness of Baptism.

Reply Obj. 2: Christ's burial is more clearly represented by immersion: wherefore this manner of baptizing is more frequently in use and more commendable. Yet in the other ways of baptizing it is represented after a fashion, albeit not so clearly; for no matter how the washing is done, the body of a man, or some part thereof, is put under water, just as Christ's body was put under the earth.

Reply Obj. 3: The princ.i.p.al part of the body, especially in relation to the exterior members, is the head, wherein all the senses, both interior and exterior, flourish. And therefore, if the whole body cannot be covered with water, because of the scarcity of water, or because of some other reason, it is necessary to pour water over the head, in which the principle of animal life is made manifest.

And although original sin is transmitted through the members that serve for procreation, yet those members are not to be sprinkled in preference to the head, because by Baptism the transmission of original sin to the offspring by the act of procreation is not deleted, but the soul is freed from the stain and debt of sin which it has contracted. Consequently that part of the body should be washed in preference, in which the works of the soul are made manifest.

Nevertheless in the Old Law the remedy against original sin was affixed to the member of procreation; because He through Whom original sin was to be removed, was yet to be born of the seed of Abraham, whose faith was signified by circ.u.mcision according to Rom.

4:11.

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EIGHTH ARTICLE [III, Q. 66, Art. 8]

Whether Trine Immersion Is Essential to Baptism?

Objection 1: It seems that trine immersion is essential to Baptism.

For Augustine says in a sermon on the Symbol, addressed to the Neophytes: "Rightly were you dipped three times, since you were baptized in the name of the Trinity. Rightly were you dipped three times, because you were baptized in the name of Jesus Christ, Who on the third day rose again from the dead. For that thrice repeated immersion reproduces the burial of the Lord by which you were buried with Christ in Baptism." Now both seem to be essential to Baptism, namely, that in Baptism the Trinity of Persons should be signified, and that we should be conformed to Christ's burial. Therefore it seems that trine immersion is essential to Baptism.

Obj. 2: Further, the sacraments derive their efficacy from Christ's mandate. But trine immersion was commanded by Christ: for Pope Pelagius II wrote to Bishop Gaudentius: "The Gospel precept given by our Lord G.o.d Himself, our Saviour Jesus Christ, admonishes us to confer the sacrament of Baptism to each one in the name of the Trinity and also with trine immersion." Therefore, just as it is essential to Baptism to call on the name of the Trinity, so is it essential to baptize by trine immersion.

Obj. 3: Further, if trine immersion be not essential to Baptism, it follows that the sacrament of Baptism is conferred at the first immersion; so that if a second or third immersion be added, it seems that Baptism is conferred a second or third time, which is absurd.

Therefore one immersion does not suffice for the sacrament of Baptism, and trine immersion is essential thereto.

_On the contrary,_ Gregory wrote to the Bishop Leander: "It cannot be in any way reprehensible to baptize an infant with either a trine or a single immersion: since the Trinity can be represented in the three immersions, and the unity of the G.o.dhead in one immersion."

I answer that As stated above (A. 7, ad 1), washing with water is of itself required for Baptism, being essential to the sacrament: whereas the mode of washing is accidental to the sacrament.

Consequently, as Gregory in the words above quoted explains, both single and trine immersion are lawful considered in themselves; since one immersion signifies the oneness of Christ's death and of the G.o.dhead; while trine immersion signifies the three days of Christ's burial, and also the Trinity of Persons.

But for various reasons, according as the Church has ordained, one mode has been in practice, at one time, the other at another time.

For since from the very earliest days of the Church some have had false notions concerning the Trinity, holding that Christ is a mere man, and that He is not called the "Son of G.o.d" or "G.o.d" except by reason of His merit, which was chiefly in His death; for this reason they did not baptize in the name of the Trinity, but in memory of Christ's death, and with one immersion. And this was condemned in the early Church. Wherefore in the Apostolic Canons (xlix) we read: "If any priest or bishop confer baptism not with the trine immersion in the one administration, but with one immersion, which baptism is said to be conferred by some in the death of the Lord, let him be deposed": for our Lord did not say, "Baptize ye in My death," but "In the name of the Father and of the Son, and of the Holy Ghost."