Articulus 5 Article 5 Utrum ille qui est baptizatus, possit sacramentum Baptismi conferre Whether one that is not baptized can confer the sacrament of Baptism? Ad quintum sic proceditur. Videtur quod ille qui non est baptizatus, non possit sacramentum Baptismi conferre. Nullus enim dat quod non habet. Sed nonbaptizatus non habet sacramentum Baptismi. Ergo non potest ipsum conferre. Objection 1: It seems that one that is not baptized cannot confer the sacrament of Baptism. For none gives what he has not. But a non-baptized person has not the sacrament of Baptism. Therefore he cannot give it. Praeterea, sacramentum Baptismi confert aliquis inquantum est minister Ecclesiae. Sed ille qui non est baptizatus, nullo modo pertinet ad Ecclesiam, scilicet nec re nec sacramento. Ergo non potest sacramentum Baptismi conferre. Obj. 2: Further, a man confers the sacrament of Baptism inasmuch as he is a minister of the Church. But one that is not baptized, belongs nowise to the Church, i.e., neither really nor sacramentally. Therefore he cannot confer the sacrament of Baptism. Praeterea, maius est sacramentum conferre quam suscipere. Sed nonbaptizatus non potest alia sacramenta suscipere. Ergo multo minus potest aliquod sacramentum conferre. Obj. 3: Further, it is more to confer a sacrament than to receive it. But one that is not baptized, cannot receive the other sacraments. Much less, therefore, can he confer any sacrament. Sed contra est quod Isidorus dicit, Romanus pontifex non hominem iudicat qui baptizat, sed spiritum Dei subministrare gratiam Baptismi, licet Paganus sit qui baptizat. Sed ille qui est baptizatus, non dicitur Paganus. Ergo non baptizatus potest conferre sacramentum Baptismi. On the contrary, Isidore says: The Roman Pontiff does not consider it to be the man who baptizes, but that the Holy Spirit confers the grace of Baptism, though he that baptizes be a pagan. But he who is baptized, is not called a pagan. Therefore he who is not baptized can confer the sacrament of Baptism. Respondeo dicendum quod hanc quaestionem Augustinus indeterminatam reliquit. Dicit enim, in II contra epistolam Parmeniani, haec quidem alia quaestio est, utrum et ab his qui nunquam fuerunt Christiani, possit Baptismus dari, nec aliquid hinc temere affirmandum est, sine auctoritate tanti sacri Concilii quantum tantae rei sufficit. Postmodum vero per Ecclesiam determinatum est quod nonbaptizati, sive sint Iudaei sive Pagani, possunt sacramentum Baptismi conferre, dummodo in forma Ecclesiae baptizent. Unde Nicolaus Papa respondet ad consulta Bulgarorum, a quodam nescitis Christiano an Pagano, multos in patria vestra baptizatos asseritis. Hi si in nomine Trinitatis baptizati sunt, rebaptizari non debent. Si autem forma Ecclesiae non fuerit observata, sacramentum Baptismi non confertur. Et sic intelligendum est quod Gregorius II scribit Bonifacio episcopo, quos a Paganis baptizatos asseruisti, scilicet Ecclesiae forma non servata, ut de novo baptizes in nomine Trinitatis, mandamus. Et huius ratio est quia, sicut ex parte materiae, quantum ad necessitatem sacramenti, sufficit quaecumque aqua, ita etiam sufficit ex parte ministri quicumque homo. Et ideo etiam nonbaptizatus in articulo necessitatis baptizare potest. Ut sic duo nonbaptizati se invicem baptizent, dum prius unus baptizaret alium, et postea baptizaretur ab eodem, et consequeretur uterque non solum sacramentum, sed etiam rem sacramenti. Si vero extra articulum necessitatis hoc fieret, uterque graviter peccaret, scilicet baptizans et baptizatus, et per hoc impediretur Baptismi effectus, licet non tolleretur ipsum sacramentum. I answer that, Augustine left this question without deciding it. For he says (Contra Ep. Parmen. ii): This is indeed another question, whether even those can baptize who were never Christians; nor should anything be rashly asserted hereupon, without the authority of a sacred council such as suffices for so great a matter. But afterwards it was decided by the Church that the unbaptized, whether Jews or pagans, can confer the sacrament of Baptism, provided they baptize in the form of the Church. Wherefore Pope Nicolas I replies to the questions propounded by the Bulgars: You say that many in your country have been baptized by someone, whether Christian or pagan you know not. If these were baptized in the name of the Trinity, they must not be rebaptized. But if the form of the Church be not observed, the sacrament of Baptism is not conferred. And thus is to be explained what Gregory II writes to Bishop Boniface: Those whom you assert to have been baptized by pagans, namely, with a form not recognized by the Church, we command you to rebaptize in the name of the Trinity. And the reason of this is that, just as on the part of the matter, as far as the essentials of the sacrament are concerned, any water will suffice, so, on the part of the minister, any man is competent. Consequently, an unbaptized person can baptize in a case of urgency. So that two unbaptized persons may baptize one another, one baptizing the other and being afterwards baptized by him: and each would receive not only the sacrament but also the reality of the sacrament. But if this were done outside a case of urgency, each would sin grievously, both the baptizer and the baptized, and thus the baptismal effect would be frustrated, although the sacrament itself would not be invalidated. Ad primum ergo dicendum quod homo baptizans adhibet tantum exterius ministerium, sed Christus est qui interius baptizat, qui potest uti omnibus hominibus ad quodcumque voluerit. Et ideo nonbaptizati possunt baptizare, quia, ut Nicolaus Papa dicit, Baptismus non est illorum, scilicet baptizantium, sed eius, scilicet Christi. Reply Obj. 1: The man who baptizes offers but his outward ministration; whereas Christ it is Who baptizes inwardly, Who can use all men to whatever purpose He wills. Consequently, the unbaptized can baptize: because, as Pope Nicolas I says, the Baptism is not theirs, i.e., the baptizers’, but His, i.e., Christ’s. Ad secundum dicendum quod ille qui non est baptizatus, quamvis non pertineat ad Ecclesiam re vel sacramento, potest tamen ad eam pertinere intentione et similitudine actus, inquantum scilicet intendit facere quod facit Ecclesia, et formam Ecclesiae servat in baptizando, et sic operatur ut minister Christi, qui virtutem suam non alligavit baptizatis, sicut nec etiam sacramentis. Reply Obj. 2: He who is not baptized, though he belongs not to the Church either in reality or sacramentally, can nevertheless belong to her in intention and by similarity of action, namely, in so far as he intends to do what the Church does, and in baptizing observes the Church’s form, and thus acts as the minister of Christ, Who did not confine His power to those that are baptized, as neither did He to the sacraments. Ad tertium dicendum quod alia sacramenta non sunt tantae necessitatis sicut Baptismus. Et ideo magis conceditur quod nonbaptizatus possit baptizare, quam quod possit alia sacramenta suscipere. Reply Obj. 3: The other sacraments are not so necessary as Baptism. And therefore it is allowable that an unbaptized person should baptize rather than that he should receive other sacraments. Articulus 6 Article 6 Utrum plures possint simul baptizare Whether several can baptize at the same time? Ad sextum sic proceditur. Videtur quod plures possint simul baptizare. In multitudine enim continetur unum, sed non convertitur. Unde videtur quod quidquid potest facere unus, possint facere multi, et non e converso, sicut multi trahunt navem quam unus trahere non posset. Sed unus homo potest baptizare. Ergo et plures possunt simul unum baptizare. Objection 1: It seems that several can baptize at the same time. For unity is contained in multitude, 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. Praeterea, difficilius est quod unum agens agat in plura quam quod plures agentes agant simul in unum. Sed unus homo potest simul baptizare plures. Ergo multo magis plures possunt simul unum baptizare. 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. Praeterea, Baptismus est sacramentum maximae necessitatis. Sed in aliquo casu videtur esse necessarium quod plures simul unum baptizarent, puta si aliquis parvulus esset in articulo mortis, et adessent duo quorum alter esset mutus, et alter manibus et brachiis careret; tunc enim oporteret quod mutilatus verba proferret, et mutus Baptismum exerceret. Ergo videtur quod plures possint simul unum baptizare. 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 pronounce 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. Sed contra est quod unius agentis una est actio. Si ergo plures unum baptizarent, videretur sequi quod essent plures Baptismi. Quod est contra id quod dicitur Ephes. IV, una fides, unum Baptisma. 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. Respondeo dicendum quod sacramentum Baptismi praecipue habet virtutem ex forma, quam apostolus nominat verbum vitae, Ephes. V. Et ideo considerare oportet, si plures unum simul baptizarent, qua forma uterentur. Si enim dicerent, nos te baptizamus in nomine patris et filii et spiritus sancti, dicunt quidam quod non conferretur sacramentum Baptismi eo quod non servaretur forma Ecclesiae, quae sic habet, ego te baptizo in nomine patris et filii et spiritus sancti. Sed hoc excluditur per formam baptizandi qua utitur Ecclesia Graecorum. Possent enim dicere, baptizatur servus Christi n. in nomine patris et filii et spiritus sancti, sub qua forma Graeci Baptismum suscipiunt, quae tamen forma multo magis dissimilis est formae qua nos utimur, quam si diceretur, nos te baptizamus. I answer that, The Sacrament of Baptism derives its power principally 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 Spirit, 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 Spirit. But this reasoning is disproved by the form observed in the Greek Church. For they might say: The servant of God, N . . ., is baptized in the name of the Father and of the Son and of the Holy Spirit, 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. Sed considerandum est quod ex tali forma, nos te baptizamus, exprimitur talis intentio quod plures conveniunt ad unum Baptismum conferendum. Quod quidem videtur esse contra rationem ministerii, homo enim non baptizat nisi ut minister Christi et vicem eius gerens; unde, sicut unus est Christus, ita oportet esse unum ministrum qui Christum repraesentet. Propter quod signanter apostolus dicit, Ephes. IV, unus dominus, una fides, unum Baptisma. Et ideo contraria intentio videtur excludere Baptismi sacramentum. 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. Si vero uterque diceret, ego te baptizo in nomine patris et filii et spiritus sancti, uterque exprimeret suam intentionem quasi ipse singulariter Baptismum conferret. Quod posset contingere in eo casu in quo contentiose uterque aliquem baptizare conaretur. Et tunc manifestum est quod ille qui prius verba proferret, daret Baptismi sacramentum. Alius vero, quantumcumque ius baptizandi haberet, etsi verba pronuntiare praesumeret, esset puniendus tanquam rebaptizator. Si autem omnino simul verba proferrent et hominem immergerent aut aspergerent, essent puniendi de inordinato modo baptizandi, et non de iteratione Baptismi, quia uterque intenderet nonbaptizatum baptizare, et uterque, quantum est in se, baptizaret. Nec traderent aliud et aliud sacramentum, sed Christus, qui est unus interius baptizans, unum sacramentum per utrumque conferret. 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 Spirit, 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 pronounced 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 pronounce 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. Ad primum ergo dicendum quod ratio illa locum habet in his quae agunt propria virtute. Sed homines non baptizant propria virtute, sed virtute Christi, qui, cum sit unus, per unum ministrum perficit suum opus. 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. Ad secundum dicendum quod in casu necessitatis unus posset simul plures baptizare sub hac forma, ego vos baptizo, puta si immineret ruina aut gladius aut aliquid huiusmodi, quod moram omnino non pateretur, si singillatim omnes baptizarentur. Nec per hoc diversificaretur forma Ecclesiae, quia plurale non est nisi singulare geminatum, praesertim cum pluraliter dicatur, Matth. ult., baptizantes eos, et cetera. Nec est simile de baptizante et baptizato. Quia Christus, qui principaliter baptizat, est unus, sed multi per Baptismum efficiuntur unum in Christo. 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. Ad tertium dicendum quod, sicut supra dictum est, integritas Baptismi consistit in forma verborum et in usu materiae. Et ideo neque ille qui tantum verba profert baptizat, neque ille qui immergit. Et ideo, si unus verba proferat et alius immergit, nulla forma verborum poterit esse conveniens. Neque enim poterit dici, ego te baptizo, cum ipse non immergat, et per consequens non baptizet. Neque etiam poterit dicere, nos te baptizamus, cum neuter baptizet. Si enim duo sint quorum unus unam partem libri scribat et alius aliam, non est propria locutio, nos scripsimus librum istum, sed synecdochica, inquantum totum ponitur pro parte. 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 pronounces the words, baptizes, nor he who dips. Wherefore if one pronounces 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. Articulus 7 Article 7 Utrum in Baptismo requiratur aliquis qui baptizatum de sacro fonte levet Whether in Baptism it is necessary for someone to raise the baptized from the sacred font? Ad septimum sic proceditur. Videtur quod in Baptismo non requiratur aliquis qui baptizatum de sacro fonte levet. Baptismus enim noster per Baptismum Christi consecratur, et ei conformatur. Sed Christus baptizatus non est ab aliquo de fonte susceptus, sed, sicut dicitur Matth. III, baptizatus Iesus confestim ascendit de aqua. Ergo videtur quod nec in aliorum Baptismo requiratur aliquis qui baptizatum de sacro fonte suscipiat. 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. Praeterea, Baptismus est spiritualis regeneratio, ut supra dictum est. Sed in carnali generatione non requiritur nisi principium activum, quod est pater, et principium passivum, quod est mater. Cum igitur in Baptismo locum patris obtineat ille qui baptizat, locum autem matris ipsa aqua Baptismi, ut Augustinus dicit, in quodam sermone Epiphaniae; videtur quod non requiratur aliquis alius qui baptizatum de sacro fonte levet. 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 passive 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 (cxxxv); it seems that there is no further need for someone to raise the baptized from the sacred font. Praeterea, in sacramentis Ecclesiae nihil derisorium fieri debet. Sed hoc derisorium videtur, quod adulti baptizati, qui seipsos sustentare possunt et de sacro fonte exire, ab alio suscipiantur. Ergo videtur quod non requiratur aliquis, praecipue in Baptismo adultorum, qui baptizatum de sacro fonte levet. 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. Sed contra est quod Dionysius dicit, II cap. Eccl. Hier., quod sacerdotes, assumentes baptizatum, tradunt adductionis susceptori et duci. On the contrary, Dionysius says (Eccl. Hier. ii) that the priests taking the baptized hand him over to his sponsor and guide. Respondeo dicendum quod spiritualis regeneratio, quae fit per Baptismum, assimilatur quodammodo generationi carnali, unde dicitur I Pet. II, sicut modo geniti infantes rationabiles sine dolo lac concupiscite. In generatione autem carnali parvulus nuper natus indiget nutrice et paedagogo. Unde et in spirituali generatione Baptismi requiritur aliquis qui fungatur vice nutricis et paedagogi, informando et instruendo eum qui est novitius in fide, de his quae pertinent ad fidem et ad vitam Christianam, ad quod praelati Ecclesiae vacare non possunt, circa communem curam populi occupati, parvuli enim et novitii indigent speciali cura praeter communem. Et ideo requiritur quod aliquis suscipiat baptizatum de sacro fonte quasi in suam instructionem et tutelam. Et hoc est quod Dionysius dicit, ult. cap. Eccl. Hier., divinis nostris ducibus, idest apostolis, ad mentem venit et visum est suscipere infantes secundum istum modum quod parentes pueri traderent puerum cuidam docto in divinis paedagogo, et reliquum sub ipso puer ageret, sicut sub divino patre et salvationis sanctae susceptore. 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 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. Ad primum ergo dicendum quod Christus non est baptizatus ut ipse regeneraretur, sed ut alios regeneraret. Et ideo ipse post Baptismum non indiguit paedagogo tanquam parvulus. 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. Ad secundum dicendum quod in generatione carnali non requiritur ex necessitate nisi pater et mater, sed ad facilem partum, et educationem pueri convenientem, requiritur obstetrix et nutrix et paedagogus. Quorum vicem implet in Baptismo ille qui puerum de sacro fonte levat. Unde non est de necessitate sacramenti, sed unus solus potest in aqua baptizare, necessitate imminente. 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. Ad tertium dicendum quod baptizatus non suscipitur a patrino de sacro fonte propter imbecillitatem corporalem, sed propter imbecillitatem spiritualem, ut dictum est. Reply Obj. 3: It is not on account of bodily weakness that the baptized is raised from the sacred font by the godparent, but on account of spiritual weakness, as stated above. Articulus 8 Article 8 Utrum ille qui suscipit aliquem de sacro fonte, obligetur ad eius instructionem Whether he who raises anyone from the sacred font is bound to instruct him? Ad octavum sic proceditur. Videtur quod ille qui suscipit aliquem de sacro fonte, non obligetur ad eius instructionem. Quia nullus potest instruere nisi instructus. Sed etiam quidam non instructi sed simplices admittuntur ad aliquem de sacro fonte suscipiendum. Ergo ille qui suscipit baptizatum, non obligatur ad eius instructionem. 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. Praeterea, filius magis a patre instruitur quam ab alio extraneo, nam filius habet a patre, esse et nutrimentum et disciplinam, ut philosophus dicit, VIII Ethic. Si ergo ille qui suscipit baptizatum, tenetur eum instruere, magis esset conveniens quod pater carnalis filium suum de Baptismo suscipiat quam alius. Quod tamen videtur esse prohibitum, ut habetur in decretis, XXX, qu. I, cap. pervenit et dictum est. 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, godparents are bound to instruct their godchildren, it would be fitting for the carnal father, rather than another, to be the godparent of his own child. And yet this seems to be forbidden, as may be seen in the Decretals (xxx, qu. 1, Cap. Pervenit and Dictum est).