Whether It Is Lawful to Add Anything to the Words in Which the
Sacramental Form Consists?
Objection 1: It seems that it is not lawful to add anything to the
words in which the sacramental form consists. For these sacramental
words are not of less importance than are the words of Holy
Scripture. But it is not lawful to add anything to, or to take
anything from, the words of Holy Scripture: for it is written (Deut.
4:2): "You shall not add to the word that I speak to you, neither
shall you take away from it"; and (Apoc. 22:18, 19): "I testify to
everyone that heareth the words of the prophecy of this book: if any
man shall add to these things, God shall add to him the plagues
written in this book. And if any man shall take away . . . God shall
take away his part out of the book of life." Therefore it seems that
neither is it lawful to add anything to, or to take anything from,
the sacramental forms.
Obj. 2: Further, in the sacraments words are by way of form, as
stated above (A. 6, ad 2; A. 7). But any addition or subtraction in
forms changes the species, as also in numbers (Metaph. viii).
Therefore it seems that if anything be added to or subtracted from a
sacramental form, it will not be the same sacrament.
Obj. 3: Further, just as the sacramental form demands a certain
number of words, so does it require that these words should be
pronounced in a certain order and without interruption. If therefore,
the sacrament is not rendered invalid by addition or subtraction of
words, in like manner it seems that neither is it, if the words be
pronounced in a different order or with interruptions.
_On the contrary,_ Certain words are inserted by some in the
sacramental forms, which are not inserted by others: thus the Latins
baptize under this form: "I baptize thee in the name of the Father,
and of the Son, and of the Holy Ghost"; whereas the Greeks use the
following form: "The servant of God, N . . . is baptized in the name
of the Father," etc. Yet both confer the sacrament validly. Therefore
it is lawful to add something to, or to take something from, the
sacramental forms.
_I answer that,_ With regard to all the variations that may occur in
the sacramental forms, two points seem to call for our attention. One
is on the part of the person who says the words, and whose intention
is essential to the sacrament, as will be explained further on (Q.
64, A. 8). Wherefore if he intends by such addition or suppression to
perform a rite other from that which is recognized by the Church, it
seems that the sacrament is invalid: because he seems not to intend
to do what the Church does.
The other point to be considered is the meaning of the words. For
since in the sacraments, the words produce an effect according to the
sense which they convey, as stated above (A. 7, ad 1), we must see
whether the change of words destroys the essential sense of the
words: because then the sacrament is clearly rendered invalid. Now it
is clear, if any substantial part of the sacramental form be
suppressed, that the essential sense of the words is destroyed; and
consequently the sacrament is invalid. Wherefore Didymus says (De
Spir. Sanct. ii): "If anyone attempt to baptize in such a way as to
omit one of the aforesaid names," i.e. of the Father, Son, and Holy
Ghost, "his baptism will be invalid." But if that which is omitted be
not a substantial part of the form, such an omission does not destroy
the essential sense of the words, nor consequently the validity of
the sacrament. Thus in the form of the Eucharist--"For this is My
Body," the omission of the word "for" does not destroy the essential
sense of the words, nor consequently cause the sacrament to be
invalid; although perhaps he who makes the omission may sin from
negligence or contempt.
Again, it is possible to add something that destroys the essential
sense of the words: for instance, if one were to say: "I baptize thee
in the name of the Father Who is greater, and of the Son Who is
less," with which form the Arians baptized: and consequently such an
addition makes the sacrament invalid. But if the addition be such as
not to destroy the essential sense, the sacrament is not rendered
invalid. Nor does it matter whether this addition be made at the
beginning, in the middle, or at the end: For instance, if one were to
say, "I baptize thee in the name of the Father Almighty, and of the
only Begotten Son, and of the Holy Ghost, the Paraclete," the baptism
would be valid; and in like manner if one were to say, "I baptize
thee in the name of the Father, and of the Son, and of the Holy
Ghost; and may the Blessed Virgin succour thee," the baptism would be
valid.
Perhaps, however, if one were to say, "I baptize thee in the name of
the Father, and of the Son, and of the Holy Ghost, and of the Blessed
Virgin Mary," the baptism would be void; because it is written (1
Cor. 1:13): "Was Paul crucified for you or were you baptized in the
name of Paul?" But this is true if the intention be to baptize in the
name of the Blessed Virgin as in the name of the Trinity, by which
baptism is consecrated: for such a sense would be contrary to faith,
and would therefore render the sacrament invalid: whereas if the
addition, "and in the name of the Blessed Virgin" be understood, not
as if the name of the Blessed Virgin effected anything in baptism,
but as intimating that her intercession may help the person baptized
to preserve the baptismal grace, then the sacrament is not rendered
void.
Reply Obj. 1: It is not lawful to add anything to the words of Holy
Scripture as regards the sense; but many words are added by Doctors
by way of explanation of the Holy Scriptures. Nevertheless, it is not
lawful to add even words to Holy Scripture as though such words were
a part thereof, for this would amount to forgery. It would amount to
the same if anyone were to pretend that something is essential to a
sacramental form, which is not so.
Reply Obj. 2: Words belong to a sacramental form by reason of the
sense signified by them. Consequently any addition or suppression of
words which does not add to or take from the essential sense, does
not destroy the essence of the sacrament.
Reply Obj. 3: If the words are interrupted to such an extent that the
intention of the speaker is interrupted, the sacramental sense is
destroyed, and consequently, the validity of the sacrament. But this
is not the case if the interruption of the speaker is so slight, that
his intention and the sense of the words is not interrupted.
The same is to be said of a change in the order of the words. Because
if this destroys the sense of the words, the sacrament is
invalidated: as happens when a negation is made to precede or follow
a word. But if the order is so changed that the sense of the words
does not vary, the sacrament is not invalidated, according to the
Philosopher's dictum: "Nouns and verbs mean the same though they be
transposed" (Peri Herm. x).
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