Summa Theologica Part IV (Tertia Pars) Part 118

Whether Several Can Baptize at the Same Time?

Objection 1: It seems that several can baptize at the same time. For unity is contained in mult.i.tude, but not _vice versa._ Wherefore it seems that many can do whatever one can but not _vice versa:_ thus many draw a ship which one could draw. But one man can baptize.

Therefore several, too, can baptize one at the same time.

Obj. 2: Further, it is more difficult for one agent to act on many things, than for many to act at the same time on one. But one man can baptize several at the same time. Much more, therefore, can many baptize one at the same time.

Obj. 3: Further, Baptism is a sacrament of the greatest necessity.

Now in certain cases it seems necessary for several to baptize one at the same time; for instance, suppose a child to be in danger of death, and two persons present, one of whom is dumb, and the other without hands or arms; for then the mutilated person would have to p.r.o.nounce the words, and the dumb person would have to perform the act of baptizing. Therefore it seems that several can baptize one at the same time.

_On the contrary,_ Where there is one agent there is one action. If, therefore, several were to baptize one, it seems to follow that there would be several baptisms: and this is contrary to Eph. 4:5: "one Faith, one Baptism."

_I answer that,_ The Sacrament of Baptism derives its power princ.i.p.ally from its form, which the Apostle calls "the word of life"

(Eph. 5:26). Consequently, if several were to baptize one at the same time, we must consider what form they would use. For were they to say: "We baptize thee in the name of the Father and of the Son and of the Holy Ghost," some maintain that the sacrament of Baptism would not be conferred, because the form of the Church would not be observed, i.e. "I baptize thee in the name of the Father and of the Son and of the Holy Ghost." But this reasoning is disproved by the form observed in the Greek Church. For they might say: "The servant of G.o.d, N ..., is baptized in the name of the Father and of the Son and of the Holy Ghost," under which form the Greeks receive the sacrament of Baptism: and yet this form differs far more from the form that we use, than does this: "We baptize thee."

The point to be observed, however, is this, that by this form, "We baptize thee," the intention expressed is that several concur in conferring one Baptism: and this seems contrary to the notion of a minister; for a man does not baptize save as a minister of Christ, and as standing in His place; wherefore just as there is one Christ, so should there be one minister to represent Christ. Hence the Apostle says pointedly (Eph. 4:5): "one Lord, one Faith, one Baptism." Consequently, an intention which is in opposition to this seems to annul the sacrament of Baptism.

On the other hand, if each were to say: "I baptize thee in the name of the Father and of the Son and of the Holy Ghost," each would signify his intention as though he were conferring Baptism independently of the other. This might occur in the case where both were striving to baptize someone; and then it is clear that whichever p.r.o.nounced the words first would confer the sacrament of Baptism; while the other, however great his right to baptize, if he presume to utter the words, would be liable to be punished as a rebaptizer. If, however, they were to p.r.o.nounce the words absolutely at the same time, and dipped or sprinkled the man together, they should be punished for baptizing in an improper manner, but not for rebaptizing: because each would intend to baptize an unbaptized person, and each, so far as he is concerned, would baptize. Nor would they confer several sacraments: but the one Christ baptizing inwardly would confer one sacrament by means of both together.

Reply Obj. 1: This argument avails in those agents that act by their own power. But men do not baptize by their own, but by Christ's power, Who, since He is one, perfects His work by means of one minister.

Reply Obj. 2: In a case of necessity one could baptize several at the same time under this form: "I baptize ye": for instance, if they were threatened by a falling house, or by the sword or something of the kind, so as not to allow of the delay involved by baptizing them singly. Nor would this cause a change in the Church's form, since the plural is nothing but the singular doubled: especially as we find the plural expressed in Matt. 28:19: "Baptizing them," etc. Nor is there parity between the baptizer and the baptized; since Christ, the baptizer in chief, is one: while many are made one in Christ by Baptism.

Reply Obj. 3: As stated above (Q. 66, A. 1), the integrity of Baptism consists in the form of words and the use of the matter.

Consequently, neither he who only p.r.o.nounces the words, baptizes, nor he who dips. Wherefore if one p.r.o.nounces the words and the other dips, no form of words can be fitting. For neither could he say: "I baptize thee": since he dips not, and therefore baptizes not. Nor could they say: "We baptize thee": since neither baptizes. For if of two men, one write one part of a book, and the other write the other, it would not be a proper form of speech to say: "We wrote this book,"

but the figure of synecdoche in which the whole is put for the part.

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SEVENTH ARTICLE [III, Q. 67, Art. 7]

Whether in Baptism It Is Necessary for Someone to Raise the Baptized from the Sacred Font?

Objection 1: It seems that in Baptism it is not necessary for someone to raise the baptized from the sacred font. For our Baptism is consecrated by Christ's Baptism and is conformed thereto. But Christ when baptized was not raised by anyone from the font, but according to Matt. 3:16, "Jesus being baptized, forthwith came out of the water." Therefore it seems that neither when others are baptized should anyone raise the baptized from the sacred font.

Obj. 2: Further, Baptism is a spiritual regeneration, as stated above (A. 3). But in carnal generation nothing else is required but the active principle, i.e. the father, and the pa.s.sive principle, i.e.

the mother. Since, then, in Baptism he that baptizes takes the place of the father, while the very water of Baptism takes the place of the mother, as Augustine says in a sermon on the Epiphany (cx.x.xv); it seems that there is no further need for someone to raise the baptized from the sacred font.

Obj. 3: Further, nothing ridiculous should be observed in the sacraments of the Church. But it seems ridiculous that after being baptized, adults who can stand up of themselves and leave the sacred font, should be held up by another. Therefore there seems no need for anyone, especially in the Baptism of adults, to raise the baptized from the sacred font.

_On the contrary,_ Dionysius says (Eccl. Hier. ii) that "the priests taking the baptized hand him over to his sponsor and guide."

_I answer that,_ The spiritual regeneration, which takes place in Baptism, is in a certain manner likened to carnal generation: wherefore it is written (1 Pet. 2:2): "As new-born babes, endowed with reason desire milk [Vulg.: 'desire reasonable milk'] without guile." Now, in carnal generation the new-born child needs nourishment and guidance: wherefore, in spiritual generation also, someone is needed to undertake the office of nurse and tutor by forming and instructing one who is yet a novice in the Faith, concerning things pertaining to Christian faith and mode of life, which the clergy have not the leisure to do through being busy with watching over the people generally: because little children and novices need more than ordinary care. Consequently someone is needed to receive the baptized from the sacred font as though for the purpose of instructing and guiding them. It is to this that Dionysius refers (Eccl. Hier. xi) saying: "It occurred to our heavenly guides,"

i.e. the Apostles, "and they decided, that infants should be taken charge of thus: that the parents of the child should hand it over to some instructor versed in holy things, who would thenceforth take charge of the child, and be to it a spiritual father and a guide in the road of salvation."

Reply Obj. 1: Christ was baptized not that He might be regenerated, but that He might regenerate others: wherefore after His Baptism He needed no tutor like other children.

Reply Obj. 2: In carnal generation nothing is essential besides a father and a mother: yet to ease the latter in her travail, there is need for a midwife; and for the child to be suitably brought up there is need for a nurse and a tutor: while their place is taken in Baptism by him who raises the child from the sacred font.

Consequently this is not essential to the sacrament, and in a case of necessity one alone can baptize with water.

Reply Obj. 3: It is not on account of bodily weakness that the baptized is raised from the sacred font by the G.o.dparent, but on account of spiritual weakness, as stated above.

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EIGHTH ARTICLE [III, Q. 67, Art. 8]

Whether He Who Raises Anyone from the Sacred Font Is Bound to Instruct Him?

Objection 1: It seems that he who raises anyone from the sacred font is not bound to instruct him. For none but those who are themselves instructed can give instruction. But even the uneducated and ill-instructed are allowed to raise people from the sacred font.

Therefore he who raises a baptized person from the font is not bound to instruct him.

Obj. 2: Further, a son is instructed by his father better than by a stranger: for, as the Philosopher says (Ethic. viii), a son receives from his father, "being, food, and education." If, therefore, G.o.dparents are bound to instruct their G.o.dchildren, it would be fitting for the carnal father, rather than another, to be the G.o.dparent of his own child. And yet this seems to be forbidden, as may be seen in the Decretals (x.x.x, qu. 1, Cap. Pervenit and Dictum est).

Obj. 3: Further, it is better for several to instruct than for one only. If, therefore, G.o.dparents are bound to instruct their G.o.dchildren, it would be better to have several G.o.dparents than only one. Yet this is forbidden in a decree of Pope Leo, who says: "A child should not have more than one G.o.dparent, be this a man or a woman."

_On the contrary,_ Augustine says in a sermon for Easter (clxviii): "In the first place I admonish you, both men and women, who have raised children in Baptism, that ye stand before G.o.d as sureties for those whom you have been seen to raise from the sacred font."

_I answer that,_ Every man is bound to fulfil those duties which he has undertaken to perform. Now it has been stated above (A. 7) that G.o.dparents take upon themselves the duties of a tutor. Consequently they are bound to watch over their G.o.dchildren when there is need for them to do so: for instance when and where children are brought up among unbelievers. But if they are brought up among Catholic Christians, the G.o.dparents may well be excused from this responsibility, since it may be presumed that the children will be carefully instructed by their parents. If, however, they perceive in any way that the contrary is the case, they would be bound, as far as they are able, to see to the spiritual welfare of their G.o.dchildren.

Reply Obj. 1: Where the danger is imminent, the G.o.dparent, as Dionysius says (Eccl. Hier. vii), should be someone "versed in holy things." But where the danger is not imminent, by reason of the children being brought up among Catholics, anyone is admitted to this position, because the things pertaining to the Christian rule of life and faith are known openly by all. Nevertheless an unbaptized person cannot be a G.o.dparent, as was decreed in the Council of Mainz, although an unbaptized person: because the person baptizing is essential to the sacrament, wherefore as the G.o.dparent is not, as stated above (A. 7, ad 2).

Reply Obj. 2: Just as spiritual generation is distinct from carnal generation, so is spiritual education distinct from that of the body; according to Heb. 12:9: "Moreover we have had fathers of our flesh for instructors, and we reverenced them: shall we not much more obey the Father of Spirits, and live?" Therefore the spiritual father should be distinct from the carnal father, unless necessity demanded otherwise.

Reply Obj. 3: Education would be full of confusion if there were more than one head instructor. Wherefore there should be one princ.i.p.al sponsor in Baptism: but others can be allowed as a.s.sistants.

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QUESTION 68

OF THOSE WHO RECEIVE BAPTISM (In Twelve Articles)

We have now to consider those who receive Baptism; concerning which there are twelve points of inquiry:

(1) Whether all are bound to receive Baptism?

(2) Whether a man can be saved without Baptism?

(3) Whether Baptism should be deferred?

(4) Whether sinners should be baptized?

(5) Whether works of satisfaction should be enjoined on sinners that have been baptized?

(6) Whether Confession of sins is necessary?

(7) Whether an intention is required on the part of the one baptized?

(8) Whether faith is necessary?

(9) Whether infants should be baptized?

(10) Whether the children of Jews should be baptized against the will of their parents?