Whether This Be a Suitable Form of Baptism: "I Baptize Thee in the
Name of the Father, and of the Son, and of the Holy Ghost"?
Objection 1: It seems that this is not a suitable form of Baptism: "I
baptize thee in the name of the Father, and of the Son, and of the
Holy Ghost." For action should be ascribed to the principal agent
rather than to the minister. Now the minister of a sacrament acts as
an instrument, as stated above (Q. 64, A. 1); while the principal
agent in Baptism is Christ, according to John 1:33, "He upon Whom
thou shalt see the Spirit descending and remaining upon Him, He it is
that baptizeth." It is therefore unbecoming for the minister to say,
"I baptize thee": the more so that _Ego_ (I) is understood in the
word _baptizo_ (I baptize), so that it seems redundant.
Obj. 2: Further, there is no need for a man who does an action, to
make mention of the action done; thus he who teaches, need not say,
"I teach you." Now our Lord gave at the same time the precepts both
of baptizing and of teaching, when He said (Matt. 28:19): "Going,
teach ye all nations," etc. Therefore there is no need in the form of
Baptism to mention the action of baptizing.
Obj. 3: Further, the person baptized sometimes does not understand
the words; for instance, if he be deaf, or a child. But it is useless
to address such a one; according to Ecclus. 32:6: "Where there is no
hearing, pour not out words." Therefore it is unfitting to address
the person baptized with these words: "I baptize thee."
Obj. 4: Further, it may happen that several are baptized by several
at the same time; thus the apostles on one day baptized three
thousand, and on another, five thousand (Acts 2, 4). Therefore the
form of Baptism should not be limited to the singular number in the
words, "I baptize thee": but one should be able to say, "We baptize
you."
Obj. 5: Further, Baptism derives its power from Christ's Passion. But
Baptism is sanctified by the form. Therefore it seems that Christ's
Passion should be mentioned in the form of Baptism.
Obj. 6: Further, a name signifies a thing's property. But there are
three Personal Properties of the Divine Persons, as stated in the
First Part (Q. 32, A. 3). Therefore we should not say, "in the name,"
but "in the names of the Father, and of the Son, and of the Holy
Ghost."
Obj. 7: Further, the Person of the Father is designated not only by
the name Father, but also by that of "Unbegotten and Begetter"; and
the Son by those of "Word," "Image," and "Begotten"; and the Holy
Ghost by those of "Gift," "Love," and the "Proceeding One." Therefore
it seems that Baptism is valid if conferred in these names.
_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 principal 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 principal 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 principal 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 principal 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 Passion is the principal 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 Passion.
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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